
«* ^t. •AMP** * * • I 




HELP 



TO 



ZION'S TRAVELLERS: 

BEING AN 

ATTEMPT TO REMOVE VARIOUS STUMBLING 
BLOCKS OUT OF THE WAY, 

RELATING TO 

DOCTRINAL, EXPERIMENTAL AND 
PRACTICAL RELIGION. 






BY EEV. ROBERT 'HALL, OF ARNSBY. 



$ jjiUfolpjjin: 

AMERICAN BAPTIST PUBLICATION SOCIETY, 

118 ARCH STREET 
185 1. 









Entered according to Act of Congress, in the year 1851, by the 

AMERICAN BAPTIST PUBLICATION SOCIETY, 

In the Clerk's Office of the District Court of the United States, in' 
and for the Eastern District of Pennsylvania. 



PHILADELPHIA : 

STEREOTYPED BY GEORGE CHARLES, 

PRINTED BY KING & BAIRD. 



LC Control Number 




tm P 96 027329 



ADVERTISEMENT. 



christian 
ublication 
andmarks 

so many, 

11' s Help, 
ucidation 

Howard 
A com- 
^uxiouu wiiii oia editions will at once show the extent of 
the changes, which consist chiefly in modernizing the style 
in some places, correcting numerous errors in the refer- 
ences, and arranging chapters, paragraphs, quotations, 
&c. No sentiment is added or omitted, or any change 
made in the general style of the author. Some notes 
from a former edition, by Kev. Jos. A. Warne, are in- 
serted, and marked with his initials. 

(3) 






WAS 



Entered according to 1 

AMERICAN BJ 

In the Clerk's Office of . 
and for the E 






PHILADELPHIA : 

STEREOTYPED BY GEORGE CHARLES, 

PRINTED BY KING & BAIRD. 



LC Control Number 




tm P 96 027329 



] 



ADVERTISEMENT. 



The Publication Society here presents the christian 
public with a most important work. Its republication 
will, it is hoped, avail much in keeping up old landmarks 
and removing the obscurity which embarrasses so many, 
in relation to cardinal doctrines. 

No work on practical piety is superior to Hall's Help, 
as a brief, intelligible, devout, and scriptural elucidation 
of the topics on which it treats. 

The book has been carefully edited by Rev. Howard 
Malcom, D. D., at the request of the Society. A com- 
parison with old editions will at once show the extent of 
the changes, which consist chiefly in modernizing the style 
in some places, correcting numerous errors in the refer- 
ences, and arranging chapters, paragraphs, quotations, 
&c. No sentiment is added or omitted, or any change 
made in the general style of the author. Some notes 
from a former edition, by Rev. Jos. A. Warne, are in- 
serted, and marked with his initials. 

(3) 



CONTENTS. 



PART I. 

DOCTRINAL DIFFICULTIES. 

CHAPTER I. 

Divinity of Christ, - Page 25 

Inferiority to the Father, 25 

Pre-existence of Christ's human soul, .... 33 

CHAPTER II. 

The love of God,' 42 

Necessary hatred to sin not inconsistent 
with sovereign love to persons, 48 

The objects of God's natural love may 
through sin become the objects of his 
holy displeasure, 50 

Good men not equally the objects of God's 
natural love, 51 

Inferences, 52 

CHAPTER III. 

The Doctrine of Election, 55 

CHAPTER IV. 

Union with Christ, 72 

Visible, 73 

Vital, 75 

Virtual, 81 

CHAPTER V. 

Adoption and Regeneration, 86 

(4) 



CONTEXTS. 



CHAPTER VI. 



5 



The Atonement, Page 92 

It supposes God was injured. 92 

Man justly obnoxious to punishment, .... 93 
Innocence of him who makes atonement, . 95 
Equity forbids the punishment of the in- 
nocent, 95 

The substitute must be related to the sin- 
ner, 96 

No creature has power over his own life, . 96 

Necessity of the atonement, 101 

Efficacy of the atonement, 106 



PART II. 

EXPERIMENTAL DIFFICULTIES. 

CHAPTER I. 
The sinner's warrant to apply to Christ, 116 

CHAPTER II. 
The Xew Birth, 139 

CHAPTER III. 
Spiritual consolation, 143 

CHAPTER IV. 
Indwelling sin, 150 

CHAPTER Y. 

Wrong views of doctrines, 153 

Imputation, '. 154 

Efficacious grace, 156 

Election, 15 S 

Redemption. 161 

Perseverance, 167 

1* 



CONTENTS. 



CHAPTER VI. 



Dark and afflictive providences, Page 169 

Often mysterious, 169 

Good men liable to mistake Providence, . . 170 

Designed for our trial, 172 

Occasion of perplexity, 174 

Failure of promises supposed to be parti- 
cularly applied, 176 



PART III. 
PRACTICAL DIFFICULTIES. 

CHAPTER I. 
Sins of professors, . 181 

CHAPTER II 
Enmity of the world, 187 

CHAPTER III. 

Errors of false religionists, 192 

The rute of life,. 195 

Positive institutions, 196 

Man's inability, 198 

Natural and moral inability, 219 

Nature of free agency, 230 

Armenian objection answered, 231 

Inferences. 

The equity of Jehovah, 242 

Necessity of renewing grace, 242 

Freedom and riches of grace, 242 

Consistency of scriptural exhortations, . 243 

Encouragement to seeking souls, 243 

The strong believer is taught humility, . 245 



PREFACE 

TO THE 

SECOND LONDON EDITION. 

BY REV. DR. RYLAXD. 

Twenty-eight years have elapsed since that 
Sermon was delivered, in my father's pulpit, at 
Northampton, before the Baptist Association, 
which Mr. Hall afterwards enlarged into the fol- 
lowing Treatise. As I then united with many 
others in earnestly soliciting its publication, so I 
have since repeatedly perused it with much satis- 
faction. When, therefore, the publisher of the 
present edition applied to me for a recommenda- 
tory preface, I felt no hesitation but what arose 
from the early impressions of veneration for one 
of the wisest and. best of men, to whom I was 
habituated to look up with such respect, as made 
this office feel to me assuming and arrogant. But 
when I reflect that he has been removed from our 
world for more than sixteen years, (and verily I 
miss no man more !) and consider that, since his 
decease, many have joined our churches, who 
never had opportunity duly to appreciate his 
worth ] it seems not to be taking too much upon 
me, to testify in what high estimation he was 
justly held by those who had the pleasure of his 

(7) 



8 PREFACE. 

acquaintance. Strong natural powers, ardent piety, 
deep exercises of mind, a series of singular and 
sanctified trials, with a special unction from the 
Holy One, rendered him a man of quick under- 
standing in the fear of the Lord. 

Deeply convinced of human guilt and depravity, 
and very zealous for the honor of sovereign grace ; 
but no less concerned for internal holiness and 
practical religion ; he was careful to walk in the 
midst of the paths of judgment, and to beware of 
turning aside to the right hand or the left. 

He called no man upon earth master, in respect 
of his religious sentiments, but he took a peculiar 
delight in the writings of President Edwards; 
and two Sermons by Mr. gmalley, (which I bor- 
rowed of our venerable friend Mr. Newton, of 
Olney, and after transcribing them, lent them to 
Mr. Hall,) contributed much to strengthen his 
conviction, that the moral impotence of sinners is 
no more an excuse for their slighting the call 
of the gospel, than it is for their violating the 
commands of the law. As the greatest disinclina- 
tion to regard Divine authority cannot release a 
rational creature from an obligation to obey God's 
precepts] so the utter aversion of a sinner to 
regard the kindness of God our Saviour, cannot 
release him from an obligation thankfully to com- 
ply with his invitations. 

At the same time, Mr. Hall remained as stre- 
nuous an advocate as ever for the necessity and 
efficacy of divine influence, to induce sinners or 
saints to comply cordially with their indispensable 
duty; and he was more abundantly confirmed in 
a belief of the sovereign freeness of grace, by 



PREFACE. 9 

reflecting that the inexcusable perverseness of the 
human heart, which renders the agency of the 
divine Spirit so necessary, must at the same time 
evince that we are utterly unworthy of his gracious 
interposition. The greater our reluctance is to 
come unto God, in the way which he has pre- 
scribed for our return, the more undeserving are 
we of being drawn unto him by his Holy Spirit. 

But this excellent man remarked, that if the 
invitations of the gospel are not indefinite, or 
addressed to sinners considered simply as needy 
and guilty, there can be no foundation for the first 
act of faith ; the sinner can have no warrant for 
his application to Christ, unless he could know his 
election, or prove his regeneration, before he com- 
mitted his soul to him. Hence, as he once ob- 
served in a letter to a friend, they who would 
restrict the call of the gospel, " ought in reason to 
point out how unbelievers may know their election 
or regeneration in order to warrant their first 
application to Christ; or how the assurance of 
personal interest in Christ may be obtained, before 
persons come to him. The first acts of faith must 
be unwarrantable and presumptuous, if there be 
no previous call or invitation. We allow a change 
of heart must precede faith, but unknown renova- 
tion cannot be the ground of the sinner's first 
encouragement to apply to the Saviour; or that 
on which his right to confide in him is founded, 
because it is unknown. And to suppose any 
knowledge of regeneration or a change of heart, 
in order to a reliance on Jesus, is the same as 
supposing an assurance of possessing the spirit 
and grace of God, while an unbeliever; or that a 



10 PREFACE. 

man must hnow he is really safe, before he flees 
from danger." 

This little volume, however, is far from "being 
confined to a subject on which Mr. Hall, in his 
latter years, thought differently from the opinion 
he had embraced at his first setting out in the 
ministry. It contains an able vindication of the 
genuine doctrines of grace, from the objections of 
Socinians, Sabellians, Arminians, and Antinomians. 
At its first publication, it was much approved by 
many pious, judicious, and learned men, of diffe- 
rent denominations ; and here that excellent man, 
who is now laboring in India, with such inde- 
fatigable zeal for the salvation of the heathen, 
first found his own system of divinity. Raised 
from the greatest obscurity, Mr. Carey had but 
little access to books, at his first setting out in 
religion; and perplexed between the statements 
of the Arminians, and the crude representations 
of Calvinism, by persons bordering closely on 
Antinomianism, he searched the Scriptures atten- 
tively for himself, endeavoring to find out the 
narrow way, between extremes which seemed 
irreconcilable to the honor of divine government, 
and the glory of divine grace : and this was the 
first summary of evangelical truth, which appeared 
to him fully to accord with the sacred standard. 

On one particular which many readers might 
expect Mr. Hall to have noticed, he has hardly 
touched, viz. the denial of the law of God as a 
rule of conduct to believers. This sentiment he 
ever considered as so gross a piece of Antino- 
mianism, that he did not suppose any man could 
embrace it ; whose conscience was not seared as 



PREFACE. . 11 

with a hot iron. The eminent divines, who verged 
to an extreme respecting the obligation of sinners 
to repent and believe the gospel, would have 
reprobated this doctrine, as tending to the greatest 
licentiousness. Dr. Gill, 3Ir. Brine, Mr. Top- 
lady, &c.j utterly condemned so vile a sentiment. 
But within the last twenty years how many who 
exclaimed against jit. Hcdl and his brethren, for 
embracing new sentiments respecting the duty 
of sinners, have readily departed from their former 
guides, and embraced new notions respecting the 
duty of believers ! 

To me it appears a most marvellous instance of 
the deceitfulness of sin, if any man can think 
himself a friend to evangelical religion, who by 
sinking unbelievers below all obligation, and raising 
believers above all obligation, almost annihilates 
both duty and sin, and so leaves no room for the 
exercise of either pardoning mercy or sanctifying 
grace. The apostolic axiom, " where there is no 
law there is no transgression," justly leads us to 
conclude, that they who are below or above law 
have no guilt, and need no Saviour; there is no 
room to show the riches of his grace, or the efficacy 
of his blood, in the pardon of those who never de- 
served punishment. If the commmand be exceed- 
ingly narrow, our sins must be very few, and the 
pardon of them a small matter. And if the effectual 
influence of the Spirit be supposed to be the source, 
rule, and measure of Obligation, no one can have 
reason to mourn for sin ; since he always does a3 
much as he was powerfully inclined to do, and by 
this supposition it was not his duty to do any 
more. Thus sinless perfection is easily attained, 



12 PREFACE. 

though in the backward way ; not by coming up 
to the standard of rectitude, but by bringing it 
down to our level. Most comfortable doctrine to 
a carnal heart ! 

May God bless the reprinting of this excellent 
work, to lead many more fully into the truth as it 
is in Christ Jesus, is the earnest prayer of 

The reader's cordial friend, 

And servant, for Christ's sake, 

JOHN RYLAND. 



PREFACE 

TO THE 

THIRD LONDON EDITION. 

BY KEY. ROBERT HALL, Jr., A. M. 

An aYersion to religious controversy may arise 
from two causes, in their nature the most opposite ; 
a contempt of religion itself, or a high degree of 
devotional feeling. They who consider the objects 
of religion as visionary and uncertain, or who, 
rejecting revelation, feel their inability to find a 
place where they may fix their footing, will natu- 
rally feel an emotion of contempt for theological 
contests, similar to that which we should experi- 
ence towards men who were fighting for possessions 
in the air. 

There are not a few who would engage with the 
utmost seriousness and ardor in a dispute on the 
nature and effects of paper currency, who would be 
ashamed of being suspected of directing their 
attention for a moment to the most weighty ques- 
tions in theology. Attentive to all the aspects and 
combinations of the material and of the political 
world, they are accustomed to regard religion as a 
sort of Utopia, a land of shadow and of fiction, 
where, wrapt in pleasing vision, Credulity reposes 
on the lap of Imposture. This sort of persons are 
so completely overcome by the enchantments of the 
2 (13) 



14 PREFACE. 

present state, so entirely devoted to the wisdom 
which St. James denominates earthly and sensual, 
that they are incapable of being impressed with a 
conviction of the possibility of a higher order of 
objects, or a more elevated and refined condition 
of being, than that with which they are conversant ; 
and though they may possess a subtle and pene- 
trating genius, they are not less disqualified for 
religious inquiries than an idiot or an infant. They 
mind earthly things. 

How far the indisposition to religious contro- 
versy which prevails at present, may be justly 
ascribed to this Sadducean temper, I shall not 
pretend to determine. ; It is certain, however, that, 
in some, this indisposition proceeds from a better 
cause. While the former class of persons think 
religion not worth disputing about, there are others 
who conceive it to be a subject too sacred for dis- 
pute. They wish to confine it to silent meditation, 
to sweeten solitude, to inspire devotion, to guide 
the practice, and purify the heart, and never to 
appear in public but in the character of the 
authentic interpreter of the will of Heaven. They 
conceive it degraded whenever it is brought for- 
ward to combat on the arena. We are fully con- 
vinced, that a disputatious humor is unfavorable 
to piety; and that controversies in religion have 
often been unnecessarily multiplied and extended ; 
but how they can be dispensed with altogether, we 
are at a loss to discover, until some other method 
is discovered of confuting error, than sound and 
solid argument. As we no longer live in times 
(God be thanked !) when coercion can be employed, 
or when any individual, or any body of men, are 



PREFACE. 15 

invested with that authority which could silence 
disputes by an oracular decision, there appears no 
possibility of maintaining the interests of truth, 
without having recourse to temperate and candid 
controversy. Perhaps the sober use of this weapon 
may not be without its advantages, even at the 
present season. Prone as we are to extremes, may 
there not be some reason to apprehend, we have 
passed from that propensity to magnify every dif- 
ference subsisting among Christians, to a neglect 
of just discrimination, to a habit of contemplating 
the christian system as one in which there is little 
or nothing that remains to be explored. Let us 
cultivate the most cordial esteem for all that love 
the Lord Jesus Christ in sincerity. Let us anxi- 
ously guard against that asperity and contempt 
which have too often mingled with theological 
debates ; but let us aim, at the same time, to ac- 
quire and retain the most accurate conceptions of 
religious truth. Every improvement in the know- 
ledge of Christ and the mysteries of his Gospel, 
will abundantly compensate for the labor and 
attention necessary to its attainment. 

However unhappily controversies have too often 
been conducted, the assistance they have afforded 
in the discovery of truth, is not light nor inconsi- 
derable. Xot to mention the Reformation, which 
was principally effected by controversy, how many 
truths have, by this means, been set in a clearer 
view; and when the unhappy passions it has 
awakened have subsided, the light struck out in 
the collision has been retained and perpetuated. 

As the physical powers are scarcely ever exerted 
to their utmost extent, but in the ardor of combat, 



16 PREFACE. 

so intellectual acumen has been displayed to the 
most advantage, and to the most effect, in the con- 
tests of argument. The mind of a controversialist, 
warmed and agitated, is turned to all quarters, and 
leaves none of its resources unemployed in the in- 
vention of arguments, tries every weapon, and ex- 
plores the hidden recesses of a subject with an 
intense vigilance and an ardor which it is next to 
impossible, in a calmer state of mind, to command. 
Disingenuous arts are often resorted to, personali- 
ties are mingled, and much irritative matter is in- 
troduced; but it is the business of the attentive 
observer to separate these from the question at 
issue, and to form an impartial judgment of the 
whole. In a word, it may be truly affirmed that 
the evils occasioned by controversy are transient; 
the good it produces is permanent. 

The sentiments of my honored father were decid- 
edly Calvinistic. His object, however, in the follow- 
ing treatise, was not so much to recommend that sys- 
tem in general, as to disengage it from certain 
excrescences, which he considered as weakening its 
evidence and impairing its beauty. On reviewing 
his religious tenets during the latter years of his 
life, and impartially comparing them with the 
Scriptures, he was led to discard some opinions 
which he had formerly embraced, and which he 
afterwards came to consider as having a pernicious 
tendency. 

From the moral impotence which the oracles of 
truth ascribe to man in his fallen state, a certain 
class of divines were induced to divide moral and 
religious duties into two classes, natural and spiri- 
tual ; comprehending under the latter, those which 



PREFACE. 1 i 

require spiritual or supernatural assistance to their 
performance ; and under the former, those which 
demand no such assistance. Agreeable to this dis- 
tinction, they conceived it to he the duty of all 
men to abstain from the outward acts of sin, to 
read the Scriptures, to frequent the worship of 
God, and to attend with serious assiduity to the 
means of grace ; but they supposed that repentance, 
faith in Christ, and the exercise of genuine internal 
devotion, were obligatory only on the regenerate. 
Hence their ministry consisted almost entirely of 
an exhibition of the peculiar mysteries of the gos- 
pel, with few or no addresses to the unconverted. 
They conceived themselves not warranted to urge 
them to repent and believe the gospel, those being 
spiritual duties, from whose obligation they were 
released by the inability contracted by the fall. 

These conclusions were evidently founded upon 
two assumptions ; first, that the impotence which 
the Scriptures ascribe to the unregenerate is free 
from blame, so as to excuse them from all the 
duties to which it extends. In opposition to this, 
the author of the following treatise has proved, 
in a very satisfactory manner, that the inability 
under which the unconverted labor, is altogether of 
a moral nature, consisting in the corruption of the 
will, or an aversion to things of a spiritual and 
divine nature ; that it is in itself criminal ) and 
that, so far from affording an excuse for what 
would otherwise be duty, it stamps with its own 
character all its issues and productions. 

In considering the moral character of an action, we 
are naturally led to inquire into its motive, and 
according as that is criminal, laudable or indif- 
2* 



18 PREFACE. 

ferent, to characterize the action whence it pro- 
ceeds. The motive, however, appears no other- 
wise entitled to commendation, than as it indicates 
the disposition of the agent ; so that in analyzing 
the elements of moral character, we can ascend no 
higher than to the consideration of the disposition, 
or the state of the will and of the affections, as 
constituting the essence of that portion of virtue 
or of vice which we respectively ascribe to it. To 
proceed farther will only involve us in a circle, 
since to whatever we might trace the disposition in 
question, should we be induced, for example, to 
ascribe it to the free exercise of the will, that exer- 
cise would fall under the same predicament, and 
be considered either as virtuous or vicious, accord- 
ing to the disposition whence it proceeds. When 
the Scriptures have placed the inability of mankind 
to yield holy and acceptable obedience in an evil 
disposition, or in blindness and hardness of heart, 
they have conducted us to the ultimate point on 
this subject, and have established the doctrine of 
human criminality upon a basis which cannot be 
shaken or disturbed, without confounding the first 
principles of moral discrimination. Though it is 
manifest this impotence is entirely of a moral 
nature, totally distinct from the want of natural 
faculties, it is equally evident, that to whatever 
extent it exists, while it actually subsists, it is as 
effectual an impediment to the performance of holy 
actions as any physical privation whatever ) and on 
that account, and that alone, may, without absur- 
dity, be styled an inability* This important dis- 

*This truth is lost sight of by those preachers among 
us, who assert "that it is as easy to give up the affec- 



PREFACE. 19 

tinction was not altogether unknown to our earlier 
divines, though they neglected to avail themselves 
of it as fully as they ought. It is clearly stated 
by the great Mr. Howe, in his Blessedness of the 
Righteous, as well as adverted to by Mr. Baxter in 
several of his practical works. But the earliest 
regular treatise on this subject it has been my lot 
to meet with, was the production of Mr. Towman, 
an eminent non-conformist divine. In his disser- 
tation on moral impotence, as he styles it, he has 
anticipated the most important arguments of suc- 
ceeding writers, and has evinced, throughout, a 
most masterly acquaintance with his subject. 

Another principle assumed as a basis by the 
high Calvinists, is, that the same things cannot be 
the duty of man, and the gift of God : or, in 
other words, that what is matter of promise, can 
on no occasion, be the matter of obligation. The 
Scriptures frequently affirm faith and repentance 
to be the gifts of God ; hence it is concluded that 
they cannot be obligatory on the unregenerate ; a 
conclusion diametrically opposed to innumerable 
passages in the Old and Xew Testament, which 
insist, in the most peremptory style, on true con- 
version and a lively faith, as the most essential 
duties, which other passages are equally express 
in exhibiting as matter of promise. A new heart 
will I give them, says the Lord by Ezekiel, and a 
new spirit will I put within them, and I will take 
away the heart of stone, and give them a heart 

tions to God as it is to rise from our seat." The differ- 
ence in nature between physical and moraFinability, does 
not destroy the reality of either: the latter is as real as 
the former, and may be as absolute, j. a. w. 



20 PREFACE. 

of flesh. The same prophet cries, Make you a 
new heart, for why will ye die, house of Israel ? 
in exact accordance with the language of St. James, 
Cleanse your hands, ye sinners, and purify your 
hearts, ye double-minded. The burden of our 
Saviour's ministry, as well as that of his fore- 
runner, was, Repent, for the kingdom of God is 
at hand ; while St. Peter, who perfectly knew the 
genius of Christianity, affirms that Christ is exalted 
to give repentance and the remission of sins. Cir- 
cumcise your hearts, said Moses, and he no longer 
stiff-necked : the same Moses had been previously 
commissioned to declare, The Lord thy God shall 
circumcise thine heart and the heart of thy seed. 
Now the circumcision of the heart we are taught by 
St. Paul in his Epistle to the Komans, to regard 
as the distinguishing feature of the truly regene- 
rate — of him who is a Jew inwardly, whose praise 
is not of man, but of God. Whoever impartially 
weighs the import of these Scriptures, must be 
convinced that the same things are, in fact, matter 
of command, and the subject of promise, and must, 
consequently, be prepared to acquiesce in the de- 
cision of infinite wisdom on this subject, however 
much he may be at a loss to explain or account for 
it. The consistency of the promises and of the 
commands in question, arises from the matter of 
each being of a moral nature. If we will allow 
ourselves to reflect, we shall perceive that the will, 
and the will only, is the proper object of command, 
and that an agent is no otherwise accountable, or 
susceptible of moral government, than as he is the 
subject of voluntary powers : we shall also per- 
ceive that the disordered state of the will, or the 



PREFACE. 21 

radical indisposition of an agent to comply with 
legitimate commands, which is »the same thing, by 
no means exempts him from their obligation, nor 
tends in the least degree to render the addressing 
such commands to him absurd or improper. That 
they will not be complied with while that disor- 
dered state subsists, is true : but legitimate com- 
mands, enforced by proper sanctions, are amongst 
the strongest motives ; that is, they tend in their 
own nature to incline the will, and therefore they 
cannot be withheld, without virtually relinquish- 
ing the claim of authority and dominion. This 
may suffice to evince the propriety of issuing com- 
mands, notwithstanding the known and radical 
indisposition to comply; or, which comes to the 
same thing, whatever be the state of the icill. 
With respect to the other side of the supposed 
contradiction, what can be plainer than that the 
will, as well as every other faculty of the mind, is 
under divine control, and that God can with infi- 
nite ease, in what instances, and in what manner 
he please, so change and modify it, as to induce a 
prompt and cheerful compliance with his requisi- 
tion? What should prevent him, at whose dis- 
posal are the hearts of the mightiest of men, 
to make his people willing in the day of his 
power f 

It is instructive, as well as amusing, to trace the 
coincidence which is often found betwixt systems 
which appear at first view at the utmost variance 
from each other. The grosser Arminians and 
Pelagians contend, that it is the duty of all men 
to repent and believe, because all possess an inhe- 
rent power of so doing, without special or super- 



22 PREFACE. 

natural assistance. The high Calvinists, on the 
contrary, deny that any man in a state of unrege- 
neracy is under an obligation to perform those 
duties, because they are not possessed of the requi- 
site ability. Thus both concur in making moral 
ability the measure of obligation; a position 
which, when the terms are accurately defined and 
cleared of their ambiguity, conducts us to this 
very extraordinary conclusion, that men are ob- 
liged to just as much of duty as they are inclined 
to. On these, and other points connected with 
them, the reader, if we are not mistaken, will find 
much solid instruction in the following Treatise, 
accompanied with such a constant attention to the 
great end of theological discussion, the promotion 
of practical piety, as can scarcely fail of affording 
high satisfaction to serious minds. To this Trea- 
tise, and to another on a similar subject, by my 
excellent and judicious friend, Mr. Fuller, the 
Dissenters in general, and the Baptists in particu- 
lar, are under great obligations, for emancipating 
them from the fetters of prejudice, and giving free 
scope to the publication of the gospel. By these 
means a considerable revolution has been effected 
in the sentiments of the denomination to which I 
have the honor to belong : the excrescences of 
Calvinism have been cut off; the points of defence 
have been diminished in number, and better forti- 
fied; truth has shone forth with brighter lustre, 
and the ministry of the gospel has been rendered 
more simple, more practical, and more efficacious. 
In reply to such as may object to the metaphy- 
sical subtlety which pervades some parts of the 
following Treatise, I would avail myself of the 



PREFACE. 23 

distinction admirably illustrated by Tucker, in his 
" Light of Xature pursued/' He observes, that 
although metaphysical reasoning rarely, if ever, 
conduces to the discovery of truth, it is of great 
advantage in the detection of sophistry ; and that 
the mist and confusion in which moral subjects 
have been involved, by crude and undigested me- 
taphysics, can only be exploded by the temperate 
use of that which is true and genuine; so that the 
chief praise of metaphysics is the cure of its own 
ills, the repair of the mischief which itself has 
wrought. The reader will observe, that the author 
employs metaphysics, not to rear the fabric of 
truth, which can only be effected by a profound 
deference to inspiration, but to demolish a rotten 
superstition which conceals its beauty. 

Gratitude and veneration compel me to add, 
that with all the imperfections of the work, and 
the disadvantages under which the author of it 
labored, I shall ever esteem it one of the great 
favors an indulgent Providence has conferred upon 
me, to have possessed >uch a father, whom in all 
the essential features of character it will be my 
humble ambition to imitate, though conscious it 
must ever be 

Haud passibus sequis. 

ROBERT HALL. 
Sept. 1824. 



PART L 
DOCTRINAL DIFFICULTIES. 

CHAPTER L 

THE DEITY OF CHRIST. 

It is only from the sacred Scriptures we can 
have information respecting the person and work 
of our precious Redeemer : to these he appealed in 
the days of his flesh, saying, Search the Scriptures, 
for they testify of me : but with what deceitful- 
ness is the word of God handled by many, when 
the person of Christ is the subject of inquiry ! 
Instances might easily be multiplied ; but I shall 
mention only the following. 

1. Some, in order to overthrow his claim to 
divinity, and the supreme love of his people, have 
collected passages of Scripture, which plainly 
declare his inferiority to God : from which they 
infer, with an appearance of good will to truth, that 
3 (25) 



26 DOCTRINAL DIFFICULTIES. 

as Scripture is evidently consistent with itself, he 
therefore who is therein declared to be inferior to 
deity, cannot possibly be divine. But a little 
attention is sufficient to discover that art is substi- 
tuted in the room of argument, and sophistry occu- 
pies the place of sense. Every good man will 
rejoice in the harmony and consistency of divine 
revelation, and readily allow that inferiority and 
equality are opposites, and that in the sense in which 
Christ is spoken of as inferior, he is not, cannot be 
equal with God. 

But as in the person of Christ two distinct 
natures are united, in consequence of which he is 
Immanuel, God with us; it does not follow, be- 
cause he has a nature inferior to God, yea, even to 
angels, that his superior nature is not properly 
divine. Ten thousand testimonies in proof of his 
humanity do not in the least degree enervate his 
claim to deity : those who maintain the divinity of 
the blessed Saviour, as firmly believe him to be 
properly man, as they do who deny him to be God 
over all. 

It is our unspeakable felicity, that the Son of 
God was sent into the world as a Mediator, to make 
peace between Jehovah in his public character as 
a governor, and rebellious men, that the Lord God 
might dwell among them, and they with him. In 
order to accomplish which, it was necessary he 



DEITY OF CHRIST. 27 

should assume human nature, and dwell among us. 
To reconcile God and man, it was needful he should 
be a middle person, possessing the nature of both, 
and as equally interested in favor of each party, be 
able to establish Heaven's righteous claim, and 
raise self-ruined man to a state of safety, dignity, 
and delight. 

Considered as a complex person, he condescended 
to act officially on our behalf, as if inferior to 
Deity. As Mediator he acted under the direction 
and commission of his Father ; and as such, was 
God's servant, though his Son ) therefore said, of 
himself he could do nothing : not through the want 
of ability, but being under official obligations to 
adhere to his Father's directions. Though an am- 
bassador can do nothing of himself, and is bound 
in duty to act in all things in conformity to his 
instructions, yet it is not from thence inferable 
that his nature, ability, or mental powers, are in- 
ferior to those of his sovereign ; for the limitation 
is not the effect of- personal debility, but of office 
capacity. The blessed Jesus is therefore not only 
inferior to God as man, but as Mediator ; never- 
theless, inferiority in office does not prove, nor 
imply, inferiority of nature. On the contrary, the 
errand on which he came was so infinitely impor- 
tant, awful, and arduous, that he could not have 
discharged his trust without the power and pene- 



28 



DOCTRINAL DIFFICULTIES. 



I 



tration of Deity. Hence he appealed to his works 
in proof of his divine mission, and as evidences of 
his filial relation to God, in such a sense as exposed 
him to the charge of blasphemy, had he not been 
properly divine. John x. 24 — 38. His true dig- 
nity as a divine person being inferable from what 
he did, his enemies were inexcusable, because his 
works sufficiently demonstrated to every honest 
inquiring mind, who he was, as well as from whence 
he came : though it was inconsistent with his then 
state of humiliation and debasement, to allow the 
glories of divinity to shine forth in their infinite 
splendor. Hence, he repeatedly charged his 
friends not to publish to the world who he was, till 
after his resurrection from the dead. That he was 
a man, his enemies knew as well as his disciples ; 
yea, some of them thought him to be the promised 
Messiah, and said one to another, This is the heir, 
let us kill him : but as a divine person they knew 
him not ; for, had they known him, they would 
not have crucified the Lord of Glory. For the 
principal charge brought against him, and for 
which he was condemned, was, that, being a man, 
he made himself equal with God. John v. 18, 
and xix. 7. 

If Christ exposed himself to death through am- 
biguity, how did he witness a good confession at 
Pilate's bar ? If he did not mean an equality with 



(i.:- 7 



i 



DEITY OF CHRIST. 29 

God, which the Jews thought he did, strange that 
his regard to truth did not lead to an explanation 
of what he intended. 

It is no wonder that priest- and others in that 
day of prevalent ignorance and perverseness, should 
have a secret conviction of his office capacity as 
Messiah, without an idea of his divinity, seeing, 
some under the profession of gospel ministers, ac- 
knowledge and plead for his divine mission, and 
yet oppose and reject with contempt the idea of 
hi- being a divine person. 

Consider the complex capacity of Jesus as God, 
and as man, with his acting u Mediator, in con- 
sequence of such an union of distinct natures, and 
tli 11 tic Script!] f bid inferiority and 

subjection to the divine Father will appear quite 
consonant with the doctrine of his true and proper 
divinity. But when the aforesaid difficulty is re- 
moved, behold another is with equal art thrown 
in the way of the ignorant and unwary, which is, 

'2. A perversion of the terms used in treating 
of this important subject. In consequence of such 
unwarrantable craft, the unity of the divine essence 
is represented to be so evidently inconsistent with 
a plurality of divine persons, as if it was univer- 
sally agreed to consider them as absolute contra- 
dictions, and to convey irreconcileable ideas ; where- 
as, it is very well known that those who believe 
3* 



30 DOCTRINAL DIFFICULTIES. 

the divinity of the blessed Jesus, as firmly main- 
tain the unity of the divine essence, or that there 
is only one God, as they do who oppose a plurality 
of divine persons. Yet things are represented as 
if they and the Trinitarians agreed in that about 
which they differ, and as if they differed about that 
in which they are agreed. For the consistency be- 
tween a plurality of persons in the one divine es- 
sence, is the very thing for which those contend 
who believe the divinity of Christ. And that 
there is but one living and true God, both parties 
agree. The doctrines of unity in the divine es- 
sence, and a plurality of persons, are in their very 
nature distinct, and ought never to be confounded. 
But that they are opposites has not yet been proved, 
and I believe never will. 

Though the adversaries of Christ's divinity 
oppose the one to the other, as if they were al- 
lowed contrarieties; yet, by and by, they will 
treat those very terms by which the doctrines are 
distinguished, as if they were intended to convey 
similar ideas. Hence, if the essence of God be 
the subject treated of, the term person is imme- 
diately substituted, as if synonymous with that of 
essence, and then with an air of triumph it is in- 
ferred, that If God be one, he is not two or three. 
Again, if the doctrine of divine personality be the 
matter of immediate consideration, and scriptural 



DEITY OF CHRIST. 31 

proofs be adduced in support of a plurality of 
persons truly divine, behold the idea of essence is 
by them substituted in the room of person, and 
unity instead of plurality, and by the help of such 
a substitution and perversion of terms, and shuffle 
of ideas, they very gravely exclaim against Tri- 
theisni, i. e., the doctrine of three Gods. 

As the friends of Christ's divinity never assert 
God to be three in the sense in which he is one, 
nor one in the same sense in which he is three, 
but perpetually distinguish between a plurality of 
persons and the unity of God, the methods taken 
as aforesaid are disingenuous, contemptible, and 
beneath notice, were it not that thereby inattentive 
minds are imposed upon. 

It is evident, that according to the Scriptures 
there was a plurality of persons antecedent to cre- 
ation; for, "in the beginning was the Word, and 
the word was with God, and the Word was God, 
the same was in the beginning with God : all things 
were made by him, and without him, was not any 
thing made that was made." John i. 1, 2, 3. 
That glorious person who was with God, was, 
therefore, distinct from him with whom he was, 
and yet of the same nature, being one in essence 
with the Father. For the Word was God, and 
that Jesus Christ is intended by the Word who 
was in the beginning with God, and the author 



32 DOCTRINAL DIFFICULTIES. 

of creation, is plain from verse 10. "He was in 
the world, and the world was made by him." 
Again, verse 14, " The Word was made flesh and 
dwelt among us, and we beheld his glory, the 
glory as of the only begotten of the Father, 
full of grace and truth." " He was before all 
things, and by him all things consist." Col. i. 
17. He was with the Father from everlasting, 
and all that is done in time is according to the 
eternal purpose which the Father purposed in 
him. 

Many instances might be given of Christ's ex- 
istence before his incarnation, as he said, " Be- 
fore Abraham was, I am." John viii. 58. The 
plural pronouns used in Scripture by the great 
Eternal when speaking of acts, authority, and 
properties peculiar to Deity, are striking proofs 
of a plurality of persons in one essence. God 
said, "Let us make man in our image, after 
our likeness." Gen. i. 26. " Behold the man is 
become as one of us;" chap. iii. 22. "Let us 
go down and confound their language." chap. xi. 7. 
" Whom shall I send, and who will go for us ?" 
Isaiah, vi. 8. And respecting all other objects of 
worship, Jehovah's language is, " Produce your 
cause, saith the Lord : bring forth your strong rea- 
sons, saith the King of Jacob. Let them show 
the former things what they be, that we may 



DEITY OF CHRIST. S3 

consider them ; or declare us things for to come, 
that we may know that ye are gods; yea, do 
good or do evil, that we may be dismayed, and 
behold it together." Isaiah xli. 21, 22, 23, 
Again, to stain the pride of man and curb human 
arrogance, he asserts his divine prerogative in the 
following solemn and instructive interrogations. 
u Who hath declared from the beginning that WE 
may know ? And before time, that we may say 
he is righteous ? I beheld, and there was no man, 
no counsellor, that when I asked them could an- 
swer a word." Isaiah xli. 26. 28. From these 
and many more instances which might be pro- 
duced, it is evident, that there is a plurality of 
persons in the one eternal God, even the Father, 
the Word, and the Holy Ghost, and that these 
three are one. In the name of which sacred 
three the holy ordinance of baptism was ordered 
to be administered. 

The adversaries of Christ's divinity block up the 
way leading to the divine glories of Jesus by ano- 
ther stumbling-block, which is, 

3. The pre-existence of Christ's soul. Some 
have maintained this sentiment without any 
designed injury to the doctrine of the Trinity. 
But the enemies of Christ's divine personality, find 
it impossible to give their scheme of opposition even 
the appearance of consistency, but as aided by the 



34 DOCTRINAL DIFFERENCES. 

aforesaid hypothesis ; therefore great pains have 
been taken to render it plausible. 

But that it was not a human soul which existed 
with the Father before time, and which made the 
world, and to which God spake, saying, Let us 
make man, will appear, if the following things be 
duly considered. He who was with the Father, 
"was with him from everlasting, rejoicing always 
before him, and whose goings forth have been from 
of old, from everlasting ;" Mic. v. 2 ; and who 
should be called, though clothed with humanity 
" the everlasting Father, the mighty God." Isaiah 
ix. 6. But it is absurd to suppose a creature to 
have existed before time began. To suppose a 
creature always to have been, is to form an idea of 
a creature which was never created. All things 
were made by Jesus Christ, without him nothing 
was made that was made ; but according to the 
aforesaid opinion, there was a creature made which 
Jesus Christ was no way concerned in the forma- 
tion of; for a creature cannot be said to have cre- 
ated itself, without absurdly supposing it to have 
been before it was, to exist prior to its existence, 
or to act whilst it was nothing, in order to be some- 
thing. The above absurdities are unavoidable : 
if the Scripture account of the creation (as the pro- 
duction of a plurality of persons) be credited, and 
the divinity of Christ be denied. 



DEITY OF CHRIST. 35 

As a soul could not create itself, so neither could 
it be the author of the other parts of the creation, 
which Jesus Christ is positively declared to be. 
For, "by him were all things created that are in 
heaven, and that are in earth, visible and invisible, 
whether they be thrones, or dominions, principali- 
ties, or powers : all things were created by him 
and for hini." Col. i. 16. If a human soul be the 
author of creation, various creatures would be above 
their Creator. Angels, for instance, would be 
superior to their Maker, and excel him in strength ; 
for man (which Christ is asserted only to be) is 
naturally inferior to those celestial spirits. " Thou 
madest him a little lower than the angels f which 
supposes the angels were, when his humanity was 
made. Heb. ii. 7. 

The acknowledgment of Christ as Creator, renders 
the denial of his proper divinity inexcusable. For, 
if Jesus be the former of all things, " then the invi- 
sible things of him from the creation of the world 
are clearly seen, being understood by the things 
that are made, even his eternal power and God- 
head, so that they are without excuse who glorify 
him not as God." Rom. i. 20, 21. 

Some assert that Christ was only an instrument 
in creation ; but the work of creation was of such 
a nature as to exclude the idea of an instrumental 
creator. An instrument must have been employed 



36 DOCTRINAL DIFFERENCES. 

either before or after the production of being, for 
there was no medium. Not before, because prior 
to creation there was not any thing existing for an 
instrument to act upon, or to be employed about. 
Not after, because when a creature does exist, it is 
too late for an instrument to be employed in pro- 
ducing it. Nothing short of infinite agency could 
possibly be concerned in creation ; the persons so 
engaged were properly divine, and essentially one. 
However, that there was no instrument concerned 
is beyond all dispute, if what Jehovah says be duly 
regarded ; for he declares there was none such with 
him. Prov. viii. ; 3Iic. v. 2. " Thus saith the 
Lord thy Redeemer, and he that formed thee from 
the womb ; I am the Lord that maketh all things, 
that stretcheth forth the heavens alone, that 
spreadeth abroad the earth by myself." Isaiah 
xliv. 24. ." Who alone spreadeth out the heavens." 
Job ix. 8. Hence it appears, that though there 
were distinct persons employed in creation, yet 
they were so united as to be included in the one 
all-creating Jehovah. 

4. To render the idea of the soul existing be- 
fore time, instead of the Son of God, less excep- 
tionable; it has been thought proper to exclude 
the body from being an essential constituent part 
of a man. Such an exclusion to be sure was a 
happy thought, and quite necessary ; for without 



DEITY OF CHRIST. 37 

t the all-creating creature would not have been 
properly either God, angel, or man. But that it 
night be considered as belonging to some scale or 
riass of being, it is asserted to be u a proper hu- 
man person, a true and real man, the body being 
mly a temporary covering for, but not a constitu- 
ent part of, human nature." 

This method of depreciating the divine glories 
Df the blessed Jesus Trill prove abortive, if the 
Scripture account of human nature be attended 
to. From the sacred pages we learn, that the 
Lord God formed man of the dust of the ground, 
and breathed into his nostrils the breath of life, 
and man became a living soul ; Gen. ii. 7 : and 
that the rib, which the Lord God had taken from 
man, made he a woman ! and Adam said, she 
shall be called woman, because she was taken out 
of man. Again, to Adam as a transgressor, the 
Lord said, "Dust thou art, and unto dust shalt thou 
return." Gen. iii. 19. Man shall return again to 
dust. Xow as the soul was not formed of the 
dust, nor the rib of which Eve was made, taken 
out of the soul ; but the rib from the body, and 
the body from the ground; therefore, the body 
must be a constituent part of man, for the body 
only returns to dust, and yet the Lord says, man 
shall return thither. Job xxxiv. 15. 

Again, the personal name of man is often given 
4 



38 DOCTRINAL DIFFICULTIES. 

to the body, which would be improper if the body 
was not a part of the person. Jacob in his affect- 
ing lamentation says, " Joseph is without doubt 
rent in pieces. I will go down into the grave 
unto my son mourning." Gen. xxxvii. 33. 35. 
It was not the soul, but the body of his son which 
he concluded was torn asunder ; nor his own soul, 
but his body, that would go *down to the grave. 
And when the same patriarch was near death, he 
charged his sons, saying, " Bury me with my fa- 
thers f[ in such a cave which he described; adding, 
" there they buried Abraham and Sarah his 
wife; there they buried Isaac and Rebehah his 
wife, and there I buried Leah." Gen. xlix. 29, 31. 
And that the body of Christ was an essential 
part of his humanity, is evident from what the 
angel said to his weeping friends. " He is not 
here, he is risen: Come, see the place where the 
Lord lay." Matt, xxviii. 6. But if the body was 
no proper constituent part of his manhood, he 
never lay in the grave ; nor did he ever rise from 
the dead, for he did not die. They did not nail 
him to the tree; the whole account of his bodily 
sufferings is a mere fiction, if it be true, that his 
body was not a proper constituent part of himself. 
In a word, there never will be a resurrection of 
any man, if bodies are not essential to human na- 
ture, and this world of men are quite as invisible 



DEITY OF CHRIST. 6V 

to each other as the world of angels are to them. 
According to that notion, the sight of a man is a 
singular rarity. That a soul can exist without a 
body is readily allowed, but such a separate ex- 
istence is the effect of death ; and can it be thought 
reasonable that Christ's first existence should be a 
state similar to that of the dead ? 

Once more, on such a supposition Christ could 
not be the son of man in any sense, because his 
soul is said to exist before all men ; and his body 
not a part of his humanity. But he was the son 
of David, a descendant of Abraham, as the Scrip- 
tures assert, and as the apostle to the Hebrews 
said, " It is evident that our Lord sprang out of Ju- 
dah." Heb. vii. 14 

To conclude; the incarnation of Christ was not 
only considered by the great apostle as an instance 
of infinite condescension, but admired by him and 
every believer in his day, as being in its nature 
really inexplicable, and truly mysterious; they 
did not dispute the fact, though they could not 
conceive hov: divinity and humanity were united 
in one person; but rejoiced in its reality as a pil- 
lar and ground of the truth. "Without contro- 
versy, great is the mystery of godliness : God was 
manifest in the flesh." 1 Tim. iii. 15, 16. " The 
Word" which "was God," "was made flesh, and 
dwelt amongst us." 



40 DOCTRINAL DIFFICULTIES. 

But if Christ be only a man, or a mere creature, 
the wonder ceases, for it cannot be thought a 
thing singular and surprising for a human soul to 
possess a body; nor for God to manifest himself 
to a holy creature, and employ in his service a good 
man. It is truly lamentable and really astonish- 
ing that any who wish to be saved by Jesus, 
should endeavor ip sink his character and di- 
minish his dignity : yea, rejoice in hope of proving 
the Saviour infinitely unworthy of their supreme 
love and delight. You, happy souls, who need, 
know, and esteem the Redeemer, as infinitely 
powerful, and precious — Oh, pity the condition of 
such, whose peace and pleasure rise high in con- 
sequence of the Saviour sinking low in their es- 
teem. Pray for them, and take heed lest you also 
be tempted ; and labor that your own faith may 
be firm, and your love fervent toward the infinitely 
glorious and lovely Eedeemer. Consider and fre- 
quently contemplate the proofs of his proper di- 
vinity, as recorded in the sacred volume : such as 
the properties of which he is possessed, the work 
he has performed, the worship he has received 
from angels and men, the divine names and titles 
which are given him, the honors ascribed to him, 
the unlimited confidence placed in him by good 
men in every age, and the claims which are made 
by him; for he, who was never the subject of arro- 



DEITY OF CHRIST. 41 

gance, (i thought it not robbery to be equal with 
God." Phil. ii. 6. The Lord grant that every 
reader may search the Scriptures which testify of 
Jesus, with godly sincerity and gospel simplicity. 
"To the upright, light shall arise in darkness." 

4* 



42 DOCTRINAL DIFFICULTIES. 



CHAPTER II. 

DIFFICULTIES CONCERNING THE LOVE OF GOD. 

That Jehovah changeth not, is a self-evident 
truth, a scripture axiom. " With him there is no 
variableness, nor shadow of turning. " Being per- 
fection itself, therefore the properties of his nature , 
and purposes of his will, are absolutely unalter- 
able. What he has determined, shall be done. 
u He is of one mind, and who can turn him ? For 
the counsel of the Lord standeth forever, the 
thoughts of his heart to all generations, and to 
Zion he says, he will rest in his love. He will 
rejoice over her with singing; for having loved his 
own which were in the world, he loved them unto 
the end." Notwithstanding the above and such 
like solemn declarations made by the God of 
truth, such objections have been raised against the 
unchangeableness of Jehovah's love, as greatly to 
perplex and stumble some who are evidently the 
objects of it. 

God could not produce creatures morally defec- 
tive, or disagreeable to himself; they were what 
he willed them to be, i. e. good, yea, very good f 



THE LOVE OF GOD. 43 

and as such were loved and delighted in, by their 
Maker. Every creature being Jehovah's produc- 
tion, therefore no creature was, in its original state, 
the object of his disapprobation. Yet many of 
them are now the declared objects of his hatred and 
indignation. From these self-evident facts, it is 
inferred by some sincere inquirers after truth, that 
the love of God is changeable, and not invariably 
fixed on its objects ; which inference has perplexed 
many of the people of God, and proved a stumbling- 
block in their way. From this source various 
errors have proceeded, by which the glorious gos- 
pel of the grace of God has been beclouded, the 
faith of many Christians staggered, and their joy 
in Jesus and hope of glory greatly diminished. 

The love of God, according to the Scriptures, 
ought to be considered* under the distinctions, 
of natural and as sovereign. The righteous 
Lord loveth righteousness, and holiness is his per- 
petual delight. This love arises from the perfec- 
tion and purity of his nature, and has for its object 
his own holy image, as stamped upon his rational 
creatures. In other words, in holy dispositions 
and corresponding acts, the Lord takes pleasure 
and delight. He is of purer eyes than to behold 
iniquity with approbation, or look on holiness with 
disgust. His hatred of sin, and love of purity, 
are not acts of sovereignty. Sin is not hateful be- 



44 DOCTRINAL DIFFICULTIES. 

cause God willed it should be so, but is odious 
in its own nature to every pure being ; and is 
therefore infinitely hateful to an infinitely holy 
God. 

God does not hate sin, because he has by his 
law forbidden it; but has forbidden it, because it 
is what he loathes, as contrary to his holy nature. 
Perfect conformity to God, and supreme delight 
in him as the chief good, are enforced by God's 
holy law, because of their native excellence and 
propriety. Holiness then, being the object of 
God's natural love, or essential approbation, and 
sin the reverse, it necessarily follows that every 
unholy creature is odious in the sight of God; 
therefore a creature having lost its purity, ceases 
to be the object of his natural approbation ; yet 
the alteration is not in *God, but in the creature, 
which is become, through moral impurity, what 
he abhors. God's love is still unalterably fixed 
on personal purity, wherever it is found; but in 
reference to a polluted creature, love has lost its 
object, that on which it was fixed being de 
stroyed. 

Thus it appears that the various ranks of intel- 
ligent creatures were, in their original condition, 
interested in God's favor. Even those abomina- 
ble beings, called devils, were, while holy, the 
objects of their Maker's love and approbation, as 



THE LOVE OF GOD. 45 

well as the angels who continue to shine in holy 
splendor and purity. Though a part of the an- 
gelic world, and the whole human race, have, by 
their revolt from God, become vile, and cease to 
be the objects of the Lord's delight, yet there is 
no variableness or change in Jehovah. To every 
proper object, " God is love f 3 1 John iv. 16 ; 
for God has no aversion to his creatures, simply 
as creatures; but on account of their moral de- 
pravity; nor does he necessarily love them, be- 
cause they owe their existence to his sovereign 
will and power; but as the subjects of his moral 
image, which consists in righteousness and true 
holiness. As all mankind have lost the image of 
God in which they were created, and become base 
and abominable in his sight, being filthy and 
guilty before him, they must have continued in a 
condition eternally disgustful to God, and in a 
state tremendously terrible to themselves, had not 
the Lord been pleased to show them kindness in a 
sovereign way ; being graciously determined to save 
whom he thought proper, with an everlasting sal- 
vation. That love from which salvation springs is 
not natural but sovereign; not necessary but ab- 
solutely free. None are its objects because they 
deserved to be so, nor was God under any neces- 
sity of nature so to distinguish them ; but it con- 
sisted in a voluntary determination to do good to 



46 DOCTRINAL DIFFICULTIES. 

the persons he sovereignly fixed upon as his peo- 
ple, with infinite and invariable delight. 

If, then, we consider the voluntary love of the 
great Eternal as distinct from, and yet harmo- 
nizing with, that natural and necessary love of 
which we have been treating, difficulties, other- 
wise insurmountable, will disappear. That love 
which is essential, or natural to God, has personal 
holiness or pure principles for its invariable object. 
But sovereign love fixed upon persons without a 
regard had to their dispositions as its cause ) 
which sovereign favor is entirely uninfluenced 
by their dispositions, and is beautifully illustrated 
by the Lord's voluntary favor to the person of 
Jacob, and the distinguished special privileges 
enjoyed by his posterity, without respect had to 
his having done either good or evil. " Jacob 
have I loved, saith the Lord." Rom. ix. 13.* 
And Moses, speaking of Israel as a chosen people, 
observes, The Lord did not set his love upon you, 
nor choose you because ye were more in number 



• The hatred of Esau, as opposed to the love of the Lord to 
Jacob, is not to be considered as implying any positive indig- 
nation to his person as a sinner; because the love and the 
hatred spoken of, was without their having done either good 
or evil ; it only intends his not being loved as Jacob was. In 
this sense, hatred is to be understood in Deut. xxi. 15; 
Luke xxiv. 26; John xii. 25, <fcc. 



THE LOVE OF GOD. 47 

than any people, (for ye were the fewest of all 
people,) but because the Lord loved you. Deut. 
vii. 7, 8. Such as it hath pleased the Lord to 
make his people, 1 Sam. xii. 22, may with humble 
joy and holy admiration say, " Behold what man- 
ner of love the Father hath bestowed upon us, 
that we should be called the sons of God." 
1 John iii. 1. This sovereign love of the Lord 
to his spiritual Israel, set apart his own son, 
Immanuel, as the head of his people, and gave 
their persons to him before the world was ; and in 
time gave him to die for them. God loved their 
persons, but abhorring their sinful conduct and cri- 
minal dispositions, was determined to remove that 
from them which he hated in them, and by creat- 
ing them anew in Christ Jesus, or implanting holy 
and heavenly principles in their souls, to make 
them a holy people, that as such they might be- 
come the suitable, fit, and proper objects of his 
natural, necessary, and essential love. Sovereign 
love having their persons only for its objects, 
without being excited by their dispositions, is 
therefore invariably the same, without addition or 
diminution. Hence all that is done for them, and 
wrought in them, is in consequence of, and accord- 
ing to that great love wherewith he loved them, 
even when they were dead in trespasses and sins, 
This sovereign love is the fruit of God's good 



48 DOCTRINAL DIFFICULTIES. 

pleasure. The utility and propriety of the above 
distinction, were it sufficiently attended to, would 
appear as bright as the sun in a clear meridian. 
I wish some able pen would undertake to investi- 
gate the subject more fully than either my talents 
or time will admit of. However, the few follow- 
ing remarks I hope may be of use to weak Chris- 
tians, for whose sake I write, either to rectify their 
judgments, stimulate their obedience, increase 
their joy, or relieve their perplexity. 

1. From the sacred oracles it appears, that 
God's necessary hatred to sin is not contrary to his 
sovereign love or gracious intentions to do good to 
his people, even while they are subjects of no 
other dispositions than what he abhors. If sover- 
eign love to the sinner was inconsistent with his 
infinite hatred to sin, who then could be saved ? 
Fallen men are, as such, altogether abominable in 
the eyes of their holy Maker, the imagination of 
their hearts being, while unrenewed, evil, only 
evil, and that continually. "They are corrupt, 
they have done abominable works, there is none 
that doeth good, no, not one;" Psal. xiv. 1,3; 
compared with Eom. iii. 9, 18. Ci We ourselves 
also, were sometimes foolish, disobedient, deceived, 
serving divers lusts and pleasures, living in malice 
and envy, hateful and hating one another." Tit. 
iii. 3. They who do such things are worthy of 



THE LOYE OF GOD. 49 

death, and likewise those who take pleasure in 
them that do them. Eom. i. 32. u So then they 
that are in the flesh cannot please God." Eom. 
viii. 8. Nevertheless, " God eommendeth his love 
towards us, in that, while we were yet sinners 
Christ died for us." Eom. v. 8. " Herein is love, 
not that we loved God, but that he loved us, and 
sent his Son to be the propitiation for our sins." 
1 John iv. 10. "In this was the love of God 
manifest." Yer. 9. " Yea, I have loved thee with 
an everlasting love : therefore with loving kindness 
have I drawn thee." Jer. xxxi. 3. Jesus when 
pleading with his Father, on behalf of his chosen, 
says, u Thou hast loved them as thou hast loved 
me, and thou lovedst me before the foundation of 
the world." John xvii. 23,24. "We all had 
our conversation in times past in the lust of our 
flesh, fulfilling the desires of the flesh and of the 
mind, and were by nature the children of wrath, 
even as others. But God, who is rich in mercy, 
for his great love wherewith he loved us, even 
when we were dead in sins, hath quickened us, &c." 
Eph. ii. 3, 4, 5. " After that the kindness and 
love of God our Saviour appeared toward man ; 
not by works of righteousness which we have done, 
but according to his mercy he saved us, by the 
washing of regeneration, and renewing of the Holy 
Ghost." Tit. iii. 5. Being thus the workmanship 
5 



50 DOCTRINAL DIFFICULTIES. 

of God created anew in Christ, the church becomes 
the object of the Lord's necessary love, or natural 
delight. As he saith, "I will call her beloved 
which was not beloved." Rom. ix. 25. 

2. Those who are renewed in the spirit of their 
minds, and possessed of holy principles, and are 
undeniably, as such, the objects of God's natural 
love, may through sin, become the objects of his 
holy displeasure. Nevertheless, that does not sup- 
pose, nor imply any change in Jehovah. Not in 
his sovereign good will, which has regard to their 
persons, and which is still the same, being the 
effect of his mere good pleasure, and not fixed on 
them because of any good moral quality in them. 
Nor is there any change in his natural love, be- 
cause only holiness is its invariable object. Agree- 
ably to, and in proof of the above, we read that 
though God loved, yet he greatly abhorred Israel, 
and was wroth with his inheritance. Ps. IxxviiL 
59. 62. Being defiled with their own works, 
" therefore was the wrath of the Lord kindled 
against his people, insomuch that he abhorred his 
own inheritance." Ps. cvi. 40. " Nevertheless, 
he regarded them when he heard their cry f ver. 
44. " Yea, mine heritage, saith the Lord, is unto 
me as a lion in the forest, it crieth out against me, 
therefore I hate it. I hate the dearly beloved of 
my soul." Jer. xii. 7, 8. " Thou hast wearied 



THE LOVE OF GOD. 51 

me with thine iniquities ;" yet sovereign grace 
breaks forth in Israel's favor, and Jehovah adds, 
u I, even. I, am he that blotteth out thy transgres- 
sions for mine own sake, and will not remember 
thy sins." Isaiah xliii. 24, 25. 

3. Of that love which is essential to the nature 
of God, good men are not equally the objects; for 
as no man is its object but in consequence of be- 
ing the subject of holiness, therefore, a growth in 
grace, or in holy obedience, will ever meet with 
God's increasing approbation. Christ, as man, 
though ever pure, " increased in favor with God." 
Luke ii. 52. " Therefore doth my Father love me 
because I lay down my life." John x. 17. "He 
that loveth me shall be loved of my Father, and 
I will love him. If a man love me, he will keep 
my words, and my Father will love him, and we 
will come unto him, and make our abode with 
him." John xiv. 21/ 23. "For the Father him- 
self loveth you, because ye have loved me, and 
have believed that I came out from God." John 
xvi. 27. u Keep yourselves in the love of God." 
Jude, 21st verse. "As the Father hath loved me, 
so have I loved you; continue ye in my love. If 
ye keep my commandments, ye shall abide in my 
love, even as I have kept my Father's command- 
ments and abide in his love." John xv. 9, 10. 
Though all regenerate persons are evidently the 



52 DOCTRINAL DIFFICULTIES. 

equal objects of special sovereign favor, and with 
them, as in Christ, the Lord is well pleased for his 
righteousness' sake, and their persons are accepted 
in the beloved ; yet with many of them the Lord 
is not well pleased, with respect to the temper of 
their hearts, and manner of life. See 1 Cor. x. 4, 
5. Therefore, " only let your conversation be as 
becometh the gospel of Christ." "We beseech 
you, brethren, and exhort you by the Lord Jesus 
Christ, that as ye have received of us how ye 
ought to walk, and to please God, so ye would 
abound more and more." Phil. i. 2 ; 71 Thess. 
iv. 1. "Knowing that your labor shall not be 
in vain in the Lord." 1 Cor. xv. 58. "For 
God is not unrighteous to forget your work and 
labor of love." Heb. vi. 10.* From the above 
we may infer: 

1. That the everlasting damnation of those who 
kept not their first estate in which they enjoyed 



* The meaning of the excellent author, may perhaps be 
more lucidly and connectedly presented thus : No man is the 
object of God's natural love, unless he is the subject of holi- 
ness ; for holiness is the proper and only object of his love; 
and every man is thus beloved of God in proportion to the 
degree in which he is holy : but the children of God are holy 
in a great variety of degrees; they are, therefore, in the 
same variety of degrees, the objects of God's natural love. 

J. a. w. 



THE LOYE OF GOD. 53 

the Divine approbation,* does not oppose the un- 
changeable nature of Jehovah's love, nor render 
the eternal salvation of his people precarious or 
uncertain. 

2. Bow carefully should every saint watch 
agai rive to grow in perfect 
conformity to hi- GoA True happiness will ever 
be found inseparably connected with real holin< 
and sin, wherever it is, will invariably remain the 
object of Gfod'fl displeasure. On the account of 
this he hides hi- faee, and is wroth with his peo- 
ple; and though be pardon them, yet he will take 
ven- d their inventions; for whom he loveth 
he chasteneth. 

3. IIuw awfully miserable nuttri our condition 

have been, haying lost that rectit ud e of nature in 
which God delighted, had he nut proceeded to- 



* Tli ion was hil . and not his sovereign 

love: its object was their ditpoiUton, i. i, and not 

their permtnt. But this disposition t h« y no I 

hence, he can no longer love it in them : yet the change is 
not in him, but in them. But his people the Lord loves with 
a 8ovrr> i-jH love: the object of this love is their j w o i m , irre- 
spective of their dispositions. Change, then, in their di.-i 
tions (as when they backslide) effects no change in sovereign 
love: for it takes no cognizance of di.-j Yet, as we 

have seen above, it deprives them of God's matmral love; for 
their sin is a removal of their holiness which is it« proper ob- 
ject, jr. a. w. 

5* 



54 DOCTRINAL DIFFICULTIES. 

wards us in a way of sovereign grace, choosing ns 
in, and committing our persons to the care of his 
own Son, laying our iniquities upon him, and 
justifying us on his account, conveying holiness, 
pardon and peace, through him, to make us pure 
and spotless before his throne ! There, in that 
world of bliss, God, in all his essential glories, 
will be forever enjoyed the same as though sin 
had never been ; with additional pleasures arising 
from the amazing infinite source of sovereign spon- 
taneous favor. The hearts of the redeemed will 
be ravished, their powers of mind animated, and 
their elevated songs make heaven's high arches 
ring with the joyful acclamation of, Salvation to 
our God and the Lamb. A full evidence of the 
infinite desert of sin, which seems to be intended 
by the smoke of the furnace ascending before the 
throne, will heighten their admiration of sove- 
reign love, and fill their capacious souls with un- 
speakable joy, profound reverence, and holy wonder. 
4. Opposition to the sovereign grace of God is 
truly lamentable. How mournful to think that 
poor condemned criminals should be filled with 
enmity against that, in consequence of which, 
only, salvation can become the object of hope. 
It is a striking proof of the deceitful and infa- 
tuating nature of sin, and the pride of the human 
heart. 



ELECTION. 



55 



CHAPTER III 

THE DOCTRINE OF ELECTI 

ELECTION or choice always implies freedom of 
will in the persons who choose or elect. Constraint 
or compulsion is opposite to choice, which must 
be voluntary or not at all. 

Every elector has an end in view, in respect of 
which he makes his choice, or for the accomplish- 
ment of which the choice if made. 

The person chosen ifl alw 
sive, being entirely at the will of the elector, so 
far a> relates to the act of choo- 

These three ideas are inseparably connected with 
election, whatever kind of election we refer to, 
whether made l»y God or man. Bui 
tians have oonfoaed or di.-couragiug ideas of the 
doctrine now under consideration, for the want 
of attending to the different senses in which the 
Seriptures speak of persons being the ehoeen. Of 
the elect of God. Of this ignorance or inatten- 
tion the opposers of sovereign grace take the ad- 
vantage ; and in order to perplex or prejudice 
their minds, produce Scripture instances uf some 



56 DOCTRINAL DIFFICULTIES. 

who were elected, and nevertheless perished in their 
sins, as there is reason to think Saul and Judas 
did, and yet both of them were chosen of God. 
Hence it is inferred, that as some are lost who 
were elected, therefore election does not secure the 
salvation of those who are chosen, but is of such a 
nature as to leave their future happiness entirely 
precarious. 

But the apostle exhorts Christians to give all 
diligence to make their calling and election sure, 
by being able to produce such evidences as may 
demonstrate their personal .interest in Jehovah's 
choice : the knowledge of which, in the judgment 
of Jesus, is calculated to produce in his people 
greater pleasure than they ought to take from the 
evidence of devils being in subjection to them. 
To have hell vanquished must afford unutterable 
joy to those who wrestle with the powers of dark- 
ness; " notwithstanding in this rejoice not, that 
the spirits are subject unto you, but rather rejoice 
because your names are written in heaven." 
Luke x. 20. 

For the relief of serious inquirers after truth, it 
may be proper to observe, that by Election, in Scrip- 
ture, is sometimes intended God's setting apart, or 
choosing a people, to the enjoyment of peculiar 
external privileges; in that sense he chose the 
Jewish nation, and, therefore, they, as a nation, 



ELECTION. 57 

notwithstanding their wickedness, are frequently 
called the Lord's elect, or chosen people. Again, 
the Lord hath elected, or chosen, particular per- 
sons to act in office capacity; as Samuel, Saul, 
David, and many more under the Old Testament ; 
and Peter, James, Judas, and others, were chosen, 
or elected in like manner under the New. lien 
Jesus said to his disciples, u Have not I cho-en 
you twelve? and one of you is a devil.' ' 

But the election of grace, of which I am treat- 
ing, is of a different nature, and C D GkxPfl 
choosing persons in Christ Jesus, or setting them 
apart as in connexion with him, to >alvatir»n, 
through sanctitication of the Spirit, and belief 
of the truth. Salvation WU the end Ood had 
in view; — to bring his chosen to the possession 
and enjoyment of MJrotton, not only as c aeiet- 
ing in a deliverance from punishment, but fn>m 
all iniquity. Therefore, in the definition the 
apostle gives of the doctrine, sanetification by 
the Spirit, and a true faith, were what these per- 
sons were chosen to be the subjects of, through 
which only, salvation could be enjoyed. This 
choice was from the beginning, or ever the earth 
was. They were not chosen, because they were 
viewed as holy, and deserving to be God's favor- 
it is, on account of their obedience or personal 
purity, but that they should be holy. The great 



58 DOCTRINAL DIFFICULTIES. 

apostle, in his deep, but delightful epistle to the 
saints at Ephesus, treats of the important subject 
in so full, plain, and accurate a manner, as to 
answer almost every pertinent query that can be 
made respecting the doctrine. He begins with 
expressions of fervid affection and humble grati- 
tude to its infinite Author, saying, " Blessed be 
the God and Father of our Lord Jesus Christ." 

Q. What hath he done ? 

A. " Who hath blessed us." 

Q. With what hath he blessed us ? 

A. " With all spiritual blessings." 

Q. Where are those blessings deposited ? 

A. " In Christ." 

Q. Where may seeking souls expect to find and 
enjoy them? 

A. " In heavenly places" (or things.) 

Q. According to what does he proceed in the 
bestowment of such special privileges : is it owing 
to our choice of him ? 

A. No ; but " according as he hath chosen us 
in him." 

Q. When? 

A. C( Before the foundation of the world." 

Q. But did he choose us because we were holy, 
or because he foresaw we would be so ? 

A. No; but a that we should be holy." 



ELECTION. 59 

Q. Did he then intend that all such should be 
made completely holy ? 

A. Yes, and "without blame before him in 
tore*" 

Q. And is every thing aforesaid absolutely se- 
cured ? 

A. Yes, having predestinated us. 

Q, Predestinated to what ? 

A. u Unto the adoption of children." 

Q. By, and to whom ? 

A. "By Jesus Christ himself." 

Q. "What is the source of such favors, or from 
whence do they flow ? 

A. " The good pleasure of his will." 

Q. In what does the whole terminate, or to 
what does it lead ? 

A. " To the praise of the glory of his grace." 
" Wherein he hath made us accepted in the Be- 
loved, in whom we have redemption through his 
blood, the forgiveness of sins according to the 
riches of his grace." See Eph. i. 4th to the 12th. 
Again, the same inspired writer asserts, such were 
"chosen to salvation, through sanctification of 
the Spirit and belief of the truth." 2 Thess. ii. 
13. God kindly connected their final felicity and 
his own eternal glory, when he ordained them to 
eternal life. Acts xiii. 48. But though Judas 
was chosen to office, he was not chosen to holi- 



60 DOCTRINAL DIFFICULTIES. 

ness, for Jesus, when speaking to the disciples as 
his servants and true followers, (Judas being pre- 
sent,) he said, " I speak not of you all. I know 
whom I have chosen. " John xiii. 18. The names 
of his chosen are written in heaven, and all such 
are freed from condemnation. " Who shall lay 
any thing to the charge of God's elect 1" Rom. 
viii. 33. All this could not with propriety be said 
of the Jewish nation, nor of Judas, and many 
more who have been chosen merely to office : be- 
sides, individuals are called the elect, who could 
not bear rule in the church of God ; for a woman 
was not suffered to speak in the church, nor to 
usurp authority over the man, but was to be in 
silence. 1 Tim. ii. 12. Yet we read of an elect 
lady and her elect sister. 2 John i. 13. If God 
hath thus chosen, the end he had in view will cer- 
tainly be accomplished, for saith Jesus, " All that 
the Father giveth me shall come unto me, and 
him that com$th unto me I will in no wise cast 
out." "His people shall be willing in the day of 
his power," for having " loved them with an ever- 
lasting love, therefore, with loving kindness will 
he draw them." No one instance can be given of 
God having chosen any people, person, or place, 
to that which was not actually accomplished. 
Did the Lord choose the Jewish nation to pecu- 
liar privileges? Yes, and in consequence of that 



ELECTION. 61 

choice they had the advantage of all other nations, 
and much every way. Samuel did actually pro- 
phecy, and Saul and David were really kings in 
Israel. Judas was actually numbered with the 
apostles, and with them took part of the ministry 
to which he was elected. Moses was Israel's 
leader, and lawgiver, because he was chosen by 
the Lord to such dignity. Aaron and his de- 
scendants were priests of the most high God, be- 
cause they were elected by him to that office. So 
the Lord chose Jerusalem as the residence of the 
ark, and the place where sacrifices should be of- 
fered; and thither the tribes of Israel actually 
repaired to worship, and adore nim whose dwelling 
was in Zion. In no one instance did Jehovah 
choose in vain. The ends he had in view were 
ever accomplished. And if so, can there be any 
reason assigned why those, and those only who 
were chosen to the greatest blessings, should fall 
short of them? But " the foundation stancleth 
sure, having this seal, the Lord knoweth them that 
are his." In every age " as many as were or- 
dained to eternal life believed," u the election ob- 
tained it, but the rest were blinded" by " the god 
of this world, who blindeth the eyes of them who 
believe not." " So then at this present time also 
there is a remnant according to the election of 
grace, and if by grace, then it is no more of 
6 



62 DOCTRINAL DIFFICULTIES. 

works, otherwise grace is no more grace." Rom. 
xi. 5, 6. 

Another stumbling-block in the way of many 
inquirers, next to the doctrine of election, is 
reprobation, which is generally but improperly 
considered as the counterpart of election, and re- 
lated to it as its direct opposite ; as a negative, is 
related to a positive idea. But if it be understood 
as the negative of election, is it not strange it 
should change its nature, and, in controversy, 
become a positive idea ? And yet as such it has 
been both opposed and defended with great 
warmth; for the adversaries of sovereign grace 
scarcely ever directly encounter the doctrine of 
election ) but artfully file off to reprobation, as if 
they were conscious that election was itself invul- 
nerable, and could not possibly be reduced. But 
from the mountain of reprobation they attack the 
doctrine intended to be demolished, and charge it 
with the most horrid consequences. These conse- 
quences the defenders of sovereign grace have 
repeatedly proved to be not in the least infer- 
able from the doctrine of God's sovereign choice 
of his people to grace and glory. But perhaps 
their defence of the doctrine of reprobation has 
not been equally successful. And no wonder ;— 
they have unwarily admitted it to be the opposite 
of election; and this admission has been stum- 



ELECTION. 63 

bling to many inquirers after truth, and encourag- 
ing to its opposers. Election or choice, indeed, 
implies a negative, or that some are not chosen ; 
which the Scripture calls the rest : this is readily 
allowed, but reprobation as mentioned in Scripture 
is never opposed to election. To the doctrine of 
election it does not seem related, but stands in a 
quite different situation in the system of scriptural 
divinity. 

1. If reprobation conveyed the idea of non- 
election, by a person being reprobated, we should 
understand one not elected; but how will such an 
idea comport with the apostle's reasoning, when 
he says, " Know ye not that Jesus Christ is in 
you except ye be reprobates t" 2 Cor. xv. 15. 
To suppose him to mean they were not elected if 
Christ was not in them, is supposing him to con- 
tradict his own experience, and oppose self-evident 
facts; for there was a time when Christ was not 
in Paul himself; during which period he was 
exceeding mad against those who professed the 
name of Jesus. " But/' says he, " it pleased 
God to reveal his Son in me." Before this happy 
change took place he was in a state of reprobation, 
for Christ was not in him, and yet he was never 
in a state of non-election, but was one chosen in 
Christ before the world was. Again, he could not 
mean if Christ was not in them they were not 



64 DOCTRINAL DIFFICULTIES. 

elected, because Christ is not naturally in his 
elect, as most of them know; and they lament, 
when called by grace, that they lived without G-od 
and without Christ in the world ; therefore, during 
that period, they were reprobates, not having Christ 
in them ; nevertheless they were the elect of God, 
of which their being called by grace is a proof. 
From hence it appears that reprobation is not the 
opposite of election. 

2. That reprobation is not the opposite of elec- 
tion will appear evident, if it be considered that 
election is an act of divine sovereignty, arising 
merely from the will of God, without any fitness 
in creatures deserving to be so distinguished ; but 
reprobation, whenever the word is used in Scrip- 
ture, respects a comparative deficiency, or an 
essential defect in those who are reprobated. 
Election is the effect of, or entirely flows from 
the good pleasure of God's will in favor of the 
persons of his people; but reprobation originates 
not merely from God's will, but from the natural 
contrariety there is between Jehovah's purity and 
their pollution. * 

* If the distinction laid down, page 48, between the love 
of G-od as Natural and as Sovereign be borne in mind, it will 
render even more clear, the point which the author is here 
discussing. Election is the choice which sovereign love makes 
of the persons of such as shall be saved. But Reprobation is 



ELECTION. 65 

8. Reprobation in Scripture always stands op- 
posed to, and is the natural negative of, approba- 
tion, whether it respect the state of a person, the 
frame of his mind, or the nature of his actions. 
Hence, vile professors are compared to the alloy 
or dross frequently mixed with metal. Therefore 
" reprobate silver shall men call them, because the 
Lord has rejected them." Jer. vi. 30. ({ Know 
ye not that Christ is in you except ye be repro- 
bates V y the apostle's obvious meaning is, that 
such are destitute of real worth. However splen- 
did a profession be, yet without Christ, all will be 
found mere refuse at last; therefore he puts them 
upon close examination, lest they should be de- 
ceived by appearances, " thinking themselves 
something, while they are nothing." Hence in 
the next verse he adds, " I trust that ye shall 

not the opposite of this ; — it is God's natural aversion to the 
disposition (i. e. the iniholiness) of sinners, whether elect or 
not. And as God's natural hatred to the disposition of an 
impenitent sinner would be no proof that the pjerson of the 
same sinner was not an object of his sovereign ioye, so, neither 
is the fact that a man is reprobate, any proof that he is not 
elect; for as God "loved" Israel with a sovereign love, and 
yet " greatly abhorred" them with a natural aversion, (Psal. 
lxxviii. 59, comp. 62,) and this love and abhorrence were not 
only compatible, but co-existent; so are the election and 
reprobation (i. e. disapproval; see following section) of the 
same person compatible, and may be co-existent, and, there- 
fore, one cannot be the opposite of the other. j. a. w. 

6* 



00 DOCTRINAL DIFFICULTIES. 

know that we are not reprobates; 2 Cor. xiii. 
5, 6 } and in verse 7, he says, " I pray to God 
that ye do no evil, not that we should appear 
approved , but that ye should do that which is 
honest, though we be as reprobates." Thus he 
considers reprobation and approbation as natural 
opposites. Again, men of corrupt minds are said 
to be " reprobate concerning the faith," i. e. des- 
titute of a true understanding of the truth. 
2 Tim. iii. 8. And the " abominable and disobe- 
dient are unto every good work reprobate." Tit. 
i. 16. 

Agreeable, therefore, to this view of reprobation, 
those vile affections to which the Gentiles were 
given up, are called "a reprobate mind." Rom. 
i. 26, 28, 29. Meaning that their dispositions and 
conduct were odious, and could not possibly be ap- 
proved of, either by God or good men. From the 
above considerations it is evident that election and 
reprobation are not inseparably connected, nor even 
so much as related as kindred ideas, and that re- 
probation does not intend an appointment to eternal 
misery, for such may still find mercy as Paul did ; 
but that is the opposite to divine approbation, 
whether it respect persons, principles, or proceed- 
ings. 

But some may reply, Though the term repro- 
bation should be disused as relating to election, yet 



ELECTION. 67 

if the ideas be retained which were conveyed by it, 
the doctrine is not less exceptionable than before. 
True; therefore let us calmly consider whether 
those horrid Ideas, which the opposers of election 
have always connected with the term reprobation, 
are not as foreign to the doctrine of election as the 
term itself. The sober opposers of the doctrine in 
question, generally charge it with implying three 
things : 1. An appointment to inevitable destruc- 
tion of those who are not elected; therefore, 2. 
That the doctrine of election is injurious to those 
not included in it; and consequently, 3. Is a re- 
flection on the justice or moral character of God. 
These reasons, it is confessed, if well founded, 
would be quite sufficient to justify a dissent from 
the doctrine, or an opposition to it. But whether 
these awful inferences are the genuine offspring of 
election let us now examine. 

■ 1. The first objection is, Whether election be an 
appointment of any creature to destruction ? That 
it was neither the cause nor the occasion of such 
an appointment is demonstrably evident from its 
very nature. It could not have such a tendency, 
because election is an act absolutely sovereign, or 
a gracious act arising simply from Jehovah's will. 
But punishment does not arise from divine sover- 
eignty. If- it did, it would be causeless ! God 
never punished (therefore never intended to do so) 



68 DOCTRINAL DIFFERENCES. 

without a criminal cause m the creature. God 
does not punish for sin because it was his sovereign 
will ; but his very will to punish arises from the 
holiness of his nature and the equity of his govern- 
ment; therefore God's intention to punish arises 
from a distinct source from that out of which elec- 
tion springs. They are in their nature as eternally 
distinct, as any acts of God can possibly be.* 

Such a charge therefore might as well be brought 
against creation as election. It seems very strange 
that any serious person should oppose the idea of 
God's decreeing to punish for sin, seeing he actually 
does so, which he could not, if it was an unrighte- 
ous thing. If it be right for the Lord to punish, 
it could not be wrong to resolve to do so, unless 
it be wrong to determine to do what is right. 
However, such a decree does not arise from elec- 
tion. What is opposite to election, is a mere 
negation, or a leaving others in that state in which 
all men are viewed by the great Eternal when he 
chose his people. 

2. If election respected its objects as sinless, 
those from among whom they were chosen could 

* These distinctions may be thus shown : — The "source" of 
election is mercy. Eph. ii. 4, 5. That of punishment is justice. 
Luke xxiii. 41. The "nature" of the two acts is also distinct : 
— election is a gracious act. Rom. xi. 5. Punishment is a 
righteous one. Rom. iii. 5. j. a. w. 



ELECTION. 69 

not be deemed punishable, being considered in their 
pure unfallen state ; therefore election, if so consi- 
dered, could not in the nature of things, be the 
cause or occasion of God's designing to punish any 
man. If election be considered as a choice of cri- 
minal creatures, or of creatures considered as in a 
sinful fallen state, in which light it is viewed by 
many, because the choice is "unto salvation through 
sanctification of the spirit/ ' (however, the different 
stating of the doctrine is only a circumstance which 
does not alter the nature of the truth stated, for 
if it be thus considered,) it unavoidably follows, 
that as those not included in the sovereign choice, 
were viewed by God as sinful when the choice was 
made; therefore the choice could not possibly make 
them sinful nor cause them to be viewed as crimi- 
nals. It is absurd to suppose the prescience of 
God to be the fruit of his sovereign will ; and yet 
this absurdity attends this objection, which is the 
same as saying, if God had not elected some, he 
would never have known or thought of the condi- 
tion of others. As no injury is done to any man 
by the doctrine in question, therefore, 

3. It is not contrary to the moral character of 
God. In election there is no connivance at sin 
implied. By it, sin in the chosen was not ren- 
dered less odious, nor justice partially administered 
in their favour, but a surety was graciously substi- 



70 DOCTRINAL DIFFICULTIES. 

tuted in their stead, who bore their sins, and was 
wounded for their transgressions, and by whose 
obedience the law of God was magnified, and 
through his death impartial justice shone with 
tremendous lustre. 

Had the crimes of which the elect were guilty 
been transferred or imputed to those who perish, 
an exemption of the elect from punishment would 
have been unjust and injurious, because mercy 
shown to them would have heightened the misery 
of others. But as every one who perishes suffers 
only according to the demerit of his own personal 
sins, therefore to infer that the doctrine of election 
is detrimental to man, and unworthy of God, dis- 
covers either pitiable weakness, or powerful preju- 
dice. Such inferences seem as opposite to truth, 
decency and common sense, as if we undertook to 
prove that God is cruel because he is kind, and 
that those have great cause to complain who were 
never injured.* 

*The following is a condensed view of the doctrine of 
election. 

1. There is a manifest difference among mankind in their 
moral and religious character; — a difference which is not 
merely external, but apparently, radical and essential : some 
are the subjects of real, vital piety, of which others are en- 
tirely destitute. 

2. As every effect must originate in some cause, so this dif- 
ference in men's characters is an effect of some cause, and the 



ELECTION. 71 

Scriptures attribute it to God; Eph. ii. 3, 5 : "We were by 
nature children of wrath even as others : but God — hath 
quickened us." 

3. As God is the author of this difference, he has, doubtless, 
in producing it, acted like an intelligent and wise being. 
But such a Being does not act until he has determined to act; 
and each act is part of a plan of operation : therefore, before 
God produced this difference in men's characters, he deter- 
mined to produce it, and the change produced, is part of his 
great plan of operations; i. e. what he has done in time, he 
has resolved to do before time began : he determined, then, to 
effect the very change he has effected, and in the very persons 
in whom he has effected it; (Bom. yiii. 29, 30:) and this 
determination is election. 

From this it will be seen that election has absolutely no 
bearing upon any but the saved; it does not touch, or at all 
regard others; no more than if they had not any being. It 
leaves them exactly as they were, and as they would have 
been if there had been no election at all. 

From an inspection of the passage just referred to, in con 
nection with the above remarks, it will be seen, also, that so 
far from election securing the salvation of any. irrespective of 
character and piety, their character is one object regarded in 
their election ; and election secures that it shall be holy. 
Eph. i. 4. Election, as we have seen, was the determination 
that there should be a difference in conduct and character be- 
tween its objects and others; and that they should be sancti- 
fied in spirit, by the belief of the truth. 2 Thes. ii. 13. 

j. A. w. 



72 DOCTRINAL DIFFICULTIES. 

CHAPTER IV. 

UNION TO CHRIST. 

Though the Scriptures speak with remarkable 
plainness of the near relation subsisting between 
•Christ and his church, in consequence of electing 
love, yet various stumbling-blocks are frequently 
found in the way of those who desire clear views 
of that doctrine ; for the removal of which, if God 
please to bless the attempt, let us now briefly con- 
sider that relation to Christ, which is expressed by 
the title of the present chapter. 

Warm disputes have existed among the people 
of God about union to Christ, particularly as relat- 
ing to its commencement, which is thought by 
some to have been from everlasting, and by others 
not till, or after believing. Though agreed in the 
main about its nature and duration, each side has 
been pretty free, and fertile in the invention of 
consequences, as arising from their opponents' sen- 
timents, which consequences, perhaps, are equally 
abhorrent to both. On this account, many sincere 
inquirers after truth have been greatly discouraged, 
and prevented making progress in religious attain- 
ments. Some are also perplexed by a third party, 



UNION TO CHRIST. 73 

who, differing from the other about the nature of 
the union, therefore deny its durability, and main- 
tain that those who are in Christ to-day may pos- 
sibly be in hell to-morrow. 

Perhaps the doctrine of union with Christ may 
be of such a copious and complex nature, as to jus- 
tify in some measure the sentiment of each, who, 
viewing the subject in detached parts only, may 
conclude that some things are opposite, which are 
only distinct. 

It should be considered, that union to Christ is 
of a threefold nature, which may (for the sake of 
keeping ideas distinct) be denominated, visible, 
vital, and virtual. 

First. By visible, is intended a credible profes- 
sion of Christ, joined with an apparent subjection 
to him, in embracing his gospel, and obeying his 
laws. Where there appears love to Jesus, and 
subjection to him as a Saviour, and a Sovereign, 
we are bound to consider such persons as related 
to him, and to love them accordingly. The apos- 
tle, treating of the visible church as in union 
with Christ, founded on profession, says, u AVe 
being many, are one body in Christ, and every 
one members one of another." Eom. xii. 5. And 
speaking of the churches of Judea, he adds, 
"which were in Christ." Gal. i. 22. To be, 
therefore, in the church by a credible profession, 

7 



74 DOCTRINAL DIFFICULTIES. 

was called a being in Christ, as in 1 Cor. xii. 2. 
See Gal. iii. 27 ; 1 Cor. xii. 13. 

It is evident that the apostle did not account all 
were true believers which were in Christ by pro- 
fession, though he was bound in charity to hope 
thus of them all, till there was evidence to the 
contrary. The inspired penmen did not certainly 
know the gracious state of the persons they ad- 
dressed, but had cheering hopes and distressing 
fears, respecting those to whom they ministered. 
See Epist. to Gal. Even Jesus, " who knew what 
was in man," generally, as a minister, addressed 
his own people by such terms as were descriptive 
of gracious dispositions. Matt. v. 

As many are in Christ only by a profession, 
having a name to live, and are dead; therefore, 
there is a striking propriety in the various ifs we 
meet with in Scripture, when promises and en- 
couragements are treated of, which ifs do not im- 
ply an uncertainty of a true believer's future hap- 
piness; but an uncertainty respecting who the 
persons are that have believed through grace. 
With what jealousy does Paul speak of the Gala- 
tian churches, and of many in that of Corinth; 
and with what caution does Peter mention one 
whom he greatly valued, " Sylvanus, a faithful 
brother, as I suppose." 2 Pet. v. 12. The visible 
kingdom of Christ is compared to a net which en- 



UNION TO CHRIST. 4 5 

closeth divers kinds : but the Lord, who searcheth 
the heart, will take care of the good, and cast the 
bad away. Then many who were visibly in con- 
nexion with Christ, who ate and drank in his 
presence, who were the children of the kingdom, 
and visible members of his body, the church, will 
be cast out; so hat those who are found fruitless 
branches in Christ, will be broken off, and burned 
with unquenchable fire. Therefore, it is granted 
that many who are in Christ, in this sense, i. e., 
visibly, may, notwithstanding, lift up their eyes in 
hell, being in torment. 

Secondly. There is a vital union, or a divine 
connexion between Christ and his people, which 
takes place when the soul is made to hear the voice 
of the Son of God and live. Hence, the apostle 
says, "I live; yet not I, but Christ which liveth 
in me." To live implies three things, all which, 
in a spiritual sense, every true Christian is the 
subject of, viz. : sensation, animation, pre- 
servation. 

1. Sensation. They feel the burden of guilt, 
and are sensible of the plague of their own hearts. 
They are convinced of their wants and weakness, 
and are conscious of being in a condition both 
mean and miserable. They see their own de- 
formity and Jehovah's beauty. Their ears are 
open to receive instruction; and the voice of God 



76 DOCTRINAL DIFFICULTIES. 

in his word, whether terrific or tender, makes deep 
and durable impressions on their minds. They 
have a taste for the things of religion, after which 
they hunger and thirst. To them Christ is pre- 
cious : his name is as ointment poured forth, his 
beauty is as the olive tree, and his smell as Leba- 
non ; yea, he is " altogether lovely." All their 
spiritual sensations, whether painful or pleasur- 
able, are in consequence, of living union with 
Jesus; for prior to its commencement they were 
dead in sin, and destitute of every holy emotion 
and perception. 

2. Animation. Christian activity is entirely 
owing to Christ's animative influence. Through 
hi3 Spirit and all-sufficient grace, they serve with 
pleasure, or suffer with patience ; they war against 
sin, and wrestle with principalities and powers, 
over all which they are more than conquerors 
through him who hath loved them. Yea, they can 
do all things through Christ strengthening them, 
and without him they can do nothing. 

8. Preservation. The principle of animation 
ever discovers an inclination to preserve its con- 
nexion with that which is animated by it : this is 
obvious not only in rational but in animal life. 
So, Christ has always discovered an entire, infinite 
inclination to keep and preserve his people in con- 
nexion with himself. He influences them to love, 



UNION TO CHRIST. 77 

and labor for the meat which perisheth not. He 
alarms their fears that they may escape danger, 
strengthens their faith that they may lay hold of 
eternal life, and secures their love by fresh dis- 
coveries of divine beauties, and the suitableness 
of celestial objects to heaven-born souls. Thus 
he draws them in the paths of duty by the bands 
of love, and by the cords of a man. He is the 
author of their preservation, in such a way as to 
prevent presumption, and secure their attention to 
appointed means, which Divine wisdom has con- 
nected with the desired end. He says he never 
will leave them, but will be with them always to 
the end of the world; and writes his law in their 
hearts, that they might not finally depart from 
him. He saves them, therefore, not contrary to 
their inclination, but with their free consent, and 
fervent desire. "He that is joined unto the Lord 
is one spirit." 1 Cor. vi. 17. Between Jesus and 
them, there is a oneness in perception, affection, in- 
terest and end. As they are precious to him, so 
he is precious to them ; u the chiefest among ten 
thousand, and altogether lovely." His interest is 
theirs, and theirs is his. He rejoiceth in the pros- 
perity of his people, and they esteem Jerusalem, 
(that is, his cause on earth,) above their chief joy. 
His revealed designs correspond with their real 
desires. The destruction of sin and the perfection 
. 7* 



78 DOCTRINAL DIFFICULTIES. 

of purity they long for. He gave his life for them, 
neither do they count theirs too dear to sacrifice on 
his behalf; their life, therefore, is in their hand, 
ready to be delivered up at their Saviour's call. 
They rejoice in Jesus on account of his mediatorial 
obedience, not only as it is their security from 
condemnation, but as it does infinite honor to 
Heaven's righteous law. What Christ has done, 
will intentionally and ultimately terminate in the 
vindication of God's moral government, and the 
eternal display of Jehovah's essential perfections, 
in all their infinite excellency, grandeur, and glory, 
that Grod, to whom sinners have an aversion, may 
appear and be acknowledged, not only by angels, 
but by men, as all in all. As influenced by grace, 
the true believer says, " Oh, how I love thy law !" 
u I delight in the law of God after the inward 
man." Jehovah he admires and adores; and when 
he takes a solemn view of the great Eternal, 
whose glory dazzles angelic eyes, he is astonished, 
confounded, and lost, in pleasing wonder. He 
sinks into profound contempt of himself, and feels 
keen reflections on his criminal departures from a 
Being so infinitely deserving the supreme love of 
men and angels. But on the revival of hope, with 
humble reverence, and holy rapture, he sings, 
" The Lord is my portion, saith my soul. He is 
my rock and fortress, and my deliverer, my Grod ; 



UNION TO CHRIST. 79 

my strength, my buckler, my salvation, and my 
high tower. In his presence is fulness of joy, at 
his right hand are pleasures for evermore. Then 
shall I be satisfied, when I awake in his likeness." 
Though conscious of meanness and demerit, his 
language now is, i( "Will he plead against me with 
his great power? No, but he will put strength 
into me." u I know whom I have believed. He 
hath said, My grace shall be sufficient for thee, my 
strength is made perfect in weakness. The Lord 
will preserve me unto his heavenly kingdom, to 
whom be glory for ever and ever. Amen." 

As such souls freely give themselves unto the 
Lord, so he receives them graciously, and rejoiceth 
in them as his spouse, property, and portion; it is 
his will, and their desire to be like him, and with 
him forever; and for them to die is gain. There- 
fore, though mere professors perish, none who are 
possessors of his grace ever shall. Their internal 
life is eternal in its duration ; for thus saith the 
Lord, " I give unto them eternal life; and they 
shall never perish, neither shall any pluck them 
out of my hand/' John x. 28. " He that be- 
lieveth on him is not condemned." John iii. 18. 
" There is therefore now no condemnation to them 
which are in Christ Jesus, who walk not after the 
flesh, but after the Spirit." Rom. viii. 1. As 
there is no condemnation to such now, there never 



80 DOCTRINAL DIFFICULTIES. 

shall be any. u Verily, verily, I say unto you, he, 
that heareth my word and believeth on him that 
sent me, hath everlasting life, and shall not come 
into condemnation, but is passed from death unto 
life." John v. 24. " That whosoever believeth 
in him, should not perish, but have eternal life." 
John iii. 15, 16. " He that believeth in me, 
though he were dead, yet shall he live : and who- 
soever liveth and believeth in me, shall never die." 
John xi. 25, 26. " Who shall separate us from 
the love of Christ ?" Rom. viii. 85. His Spirit 
is in them as " a well of water springing up into 
everlasting life." John iv. 14. " He that hath 
the Son hath life, and he that hath not the Son 
of God, hath not life." 1 John v. 12. Those, 
therefore, who are vitally united to Christ, cannot 
lose their spiritual life while he maintains his own ; 
for he hath said, " Because I live, ye shall live 
also." Being bought by his precious blood, and 
kept by almighty power, they therefore may con- 
clude with the apostle, that i( when Christ, who is 
our life, shall appear, then shall ye also appear 
with him in glory." Col. iii. 4. 

There is, therefore, no real contradiction in the 
declarations in Scripture, respecting the final state 
of those who are united to Christ; for salvation* is 
not inseparably connected with a visible, but with 
a vital union to the Son of God. Those who perish 



UNION TO CHRIST. 81 

never were spiritually in Christ : he was never the 
home of their hearts ; they never approved of him, 
Dnr he of them ; therefore he will say to all that 
shall be doomed to destruction, I never knew you. 
Though they may have been among the saints, yet 
such were never of them ; but were of a contrary 
character all the while. Hence of apostates the 
apostle thus speaks : " They went out from us, but 
they were not of us ; for if they had been of us, 
they would no doubt have continued with us : but 
they went out, that they might be made manifest, 
that they were not all of us. But ye have an unc- 
tion from the Holy One." 1 John ii. 19, 20. 
Thus it appears that a visible and a vital union to 
Christ are very distinct ; and yet they are not 
opposites, for a profession of Christ cannot be 
deemed contrary to a possession of him. 

Thirdly. Vital union is distinct from virtual, 
though one is not contrary or opposite to the other. 
By virtual union with Christ, is intended a real 
connection subsisting between him and the elect 
of God considered simply as such. 

That there was such a connexion antecedent to 
vital union, is evident from the following consider- 
ations. They were chosen in Christ, and given to 
him ) in covenant he represented them as a federal 
head. He became a surety for them, and on their 
behalf was made under the law, in consequence of 



82 DOCTRINAL DIFFICULTIES. 

which there was a legal union established between 
him and them. The substitution of his person 
under the law in their stead, was the ground of the 
imputation of their sins to him, and of his obedi- 
ence for them. What he did and endured, would 
have had no efficacy in their favor, had they not 
been personally interested in him. Their sins 
could not have been done away by the sacrifice of 
himself, had he not given himself for them in 
particular or died in their stead. But as their 
kinsman-Redeemer, he ransomed them from death, 
and as the Head of the church, he became the 
Saviour of the body. 

Thus was he related to his chosen, as their head 
of representation; and, as their surety, by his 
gracious engagements and condescending substitu- 
tion of his person to endure the penalties of the 
law in their place, and by his performing for them 
what was required of them, he became u the Lord 
their righteousness," and by his death he procured 
on their behalf an eternal exemption from deserved 
punishment, and a legal title to everlasting bliss. 
In consequence of this union, the elect were in- 
trusted to his care, and were preserved in Christ 
Jesus, and, therefore, called to be saints. By 
virtue of the aforesaid connexion, they are said to 
be his sheep, whom he must bring ; for of all that 
the Father hath given him, he will lose none: 



UNION TO CHRIST. 83 

and from thence ariseth the propriety of the apos- 
tle's language in Eph. ii. 4, 6 : " God, who is 
rich in mercy, for his great love wherewith he 
loved us, even when we were dead in sins, hath 
quickened us together with Christ, and hath raised 
us up together, and made us sit together in hea- 
venly places in Christ Jesus." 

As this virtual union does not supersede vital, 
or render it unnecessary, but is the secret source 
from whence it flows, why then should the godly 
quarrel one with another about what is so evi- 
dently consistent? Though fruit be only found 
in the branches, yet the root is surely not unpro- 
fitable, seeing from thence the sap of the tree pro- 
ceeds. According to this simile we may observe, 
what the Scripture calls " bringing forth fruit unto 
God," can only be expected among those profes- 
sors of religion, who are in Christ as visible 
branches. But even amongst them, will no fruit 
be found without sap or living nourishment ; and 
there can be no vital nourishment, but in conse- 
quence of union with the root. As none ever 
imagine there is no connexion between the root 
and branches of a tree till blossoms appear, why 
then should any think there is no connexion be- 
tween Christ the root of the righteous, and his 
people, before the appearance of grace ? It is 
owing to the appearance of gracious dispositions, 



84: DOCTRINAL DIFFICULTIES. 

that a relation to Christ is discovered, or claimable 
by any person : nevertheless, the union or relation 
in the last sense in which we have been speaking, 
does not then commence. 

If there was no previous secret connexion with 
Christ, from whence did grace proceed to the 
soul? It must have a source or original cause. 
The apostle observes all spiritual blessings were 
given us in Christ. Eph. i. 3. If Christ was in- 
trusted with all spiritual blessings to communicate 
to his people, then no spiritual blessing is ever 
possessed, but what flows from him; and if so, 
there must be a prior connexion with him. Be- 
lievers have reason gratefully to acknowledge that 
" of his fulness have all we received, and grace for 
grace. " John i. 16. To the hesitating soul we 
would recommend a close consideration of the 
apostle's query; " What hast thou that thou didst 
not receive V 1 Cor. iv. 7. 

The doctrine of union between Christ and his 
church is of a nature so copious, that no one 
metaphor can properly represent it; therefore in 
the Scriptures we meet with various similitudes, 
tending to illustrate the important subject. Christ 
is frequently compared to a foundation, on which 
his people are built; but that conveying only the 
idea of support, therefore he is compared to a 
rooty by which the idea of influence is likewise 



UNION TO CHRIST. 85 

illustrated. But though branches are influenced, 
and rendered fruitful, in consequence of conveyed 
nourishment, yet Christian activity is not thereby 
properly represented : to supply this defect, Christ 
and his people are farther illustrated by the union 
subsisting between head and members. But though 
the idea of activity is thereby conveyed, there is 
still a material defect, for the relation between 
these is quite involuntary. Had it been other- 
wise, the head might possibly have chosen better 
feet , or better hands ; and had they been the sub- 
jects of distinct volition, they would, probably, 
have chosen to have been in union with a better 
head: therefore to supply the deficiency of the 
above simile, and to include the idea of mutual 
choice and social endearments, Christ and his 
church are compared to husband and wife. 

If then we are in such near and close connexion 
with the blessed Jesus, as the Scriptures assert, 
and, by so many significant similitudes, illustrate 
his own people to be, let us frequently think of, 
and bless God for, that sovereign and inseparable 
love which constituted the relation. 



86 DOCTRINAL DIFFICULTIES. 



CHAPTER V. 

RELATION TO GOD. 

Let lis consider on what, relation to God is 
founded. That relation in which God's people 
stand unto himself, distinct from others, accord- 
ing to the Scripture, arises from adoption and 
regeneration. Adoption is the taking those into 
the relation of sons, and treating them as such, 
who are not so by nature. Now God's people 
were all by nature aliens ; but, by adopting grace, 
they were by him considered as his children. 
Again, His people are all his children by birth ; 
being born again, they partake of his nature, as it 
consists in righteousness and true holiness, and so 
bear his image. Adoption constitutes relation, 
but does not convey likeness of nature ; but rege- 
neration does both. Adoption is antecedent to 
regeneration, for there is no propriety in supposing 
those are made sons by adoption who are so by 
birth. No man ever adopted his own son; those 
who are sons by nature, need not to be made sons 
by adoption. Though the persons who are rege- 
nerated were adopted, yet they were not adopted 



RELATION TO GOD. 87 

as regenerate, but when they were in a state of 
alienation from God. In which state all men are 
by nature, as the descendants of an apostate head. 

Adoption is, therefore, the taking of those into 
the relation of children, who are not so by nature, 
or accounting those sons, who are not, as yet, 
such by regeneration. Relation by adoption is, 
therefore, quite distinct from sonship arising from 
a being generated, and born anew; and accord- 
ingly we find it treated of as a separate subject 
in the word of God. Adoption is an act of God's 
sovereign icill. " Having predestinated us unto 
the adoption of children by Jesus Christ to him- 
self, according to the good pleasure of his will, to 
the praise of the glory of his grace, wherein he 
hath made us accepted in the Beloved/' Eph. i. 5, 
6. Regeneration is the work of his power, it is a ma- 
nifest change of soul produced by his Holy Spirit. 
u Xot by works of righteousness which we have 
done, but according to his mercy he saved us, by 
the washing of regeneration, and renewing of the 
Holy Ghost." Titus iii. 5. 

The people of God, considered as children 
by adoption, were the subjects of redemption. 
Being, through sin, in a state of distance and 
dreadful captivity, Christ gave his life a ransom 
for them. " He died, the just for the unjust, that 
he might bring them to God." Those who were 



S5 DOCTRINAL DIFFICULTIES 

sometime afar off are made nigh by the blood of 
his Son. It was, therefore, expedient that Christ 
should die for the people, and gather together in 
one the children of God that were scattered abroad. 
John xi. 50, 52. J* For it became him, for whom 
are all things, and by whom are all things, in 
bringing many sons unto glory, to make the cap- 
tain of their salvation perfect through sufferings." 
Heb. ii. 10. They were not redeemed, considered 
as saints, but as sinners; not redeemed as children 
by regeneration, but as sons by adoption ; and of 
them, as such, Christ will at the last say, " Fa- 
ther, here am I and the children which thou hast 
given me." 

The application of redeeming love, and the pos- 
session of the Redeemer's purchase is not enjoyed, 
nor by them desired till renewed in the spirit of 
their minds; but being God's adopted sons, there- 
fore, in his account they were entitled to them ; 
and because they were sons, the Spirit of Christ 
is sent into their hearts, crying, Abba, Father. 
It is owing to the Spirit of adoption, or the Holy 
Ghost, bearing witness to their relationship as the 
children of God, that they are delivered from that 
bondage and fear which would otherwise overwhelm 
them, in consequence of a sight and sense of crimi- 
nal distance from God, and unlikeness to him. 
Rom. viii. 15, 17. 



RELATION TO GOD. 89 

The bodies of God's people were included in the 
act of adoption, and with their souls were given to 
Christ, and bought by him ; " Ye are bought with 
a price, wherefore glorify God in your bodies, — 
which are his." But though the members of the 
body are instruments of righteousness unto holi- 
ness, in consequence of a person being renewed in 
the spirit of his mind, yet in this life the bodies 
of the saints have no peculiar marks of divine 
sonship, but are subject to vanity, bondage, and 
corruption. The*privileges of adoption, therefore, 
as relating to them, will not be enjoyed till the 
resurrection, for the bodies of all men through sin 
are the seat of misery ; and not only bodies in 
general, but ourselves also, which have the first 
fruits of the Spirit, " even we ourselves groan 
within ourselves, waiting for the adoption, to wit, 
the redemption of the body." Rom. viii. 23. 

Sonship by adoption is not contrary to, nor 
does it render relationship to God by regeneration, 
unnecessary 5 there is as much need of a* meetness 
for heaven as of a title to it. In order to consum- 
mate happiness, it is as necessary to have a dispo- 
sition, or taste, for pure and refined pleasure, as it 
is to be delivered from pain. Therefore, except a man 
be born again, he cannot enter into the kingdom of 
God, he cannot see it in its nature, beauty, and 
spiritual glory, for the natural man perceiveth not 



90 DOCTRINAL DIFFICULTIES. 

the things of the Spirit of God, neither can he know 
them, because they are spiritually discerned. The 
doctrine of adoption is supporting to the belie ver's 
hope, even when he loathes and bemoans himself 
on the account of transgressions, for the very name 
Jesus (a Saviour) was given to Immanuei, because 
he should save his people from their sins. Matt. 
i. 21. But considered as born again, they are not 
denominated sinners, but saints, for he that is born 
of God sinneth not. Sin is not his occupation. 
By adoption God's people were m a point of rela- 
tion made near to him, as respecting their persons; 
by regeneration they become followers of him as 
dear children, being the subjects of gracious prin- 
ciples and holy dispositions. 

As sonship among men arises from adoption as 
well as from natural descent, the Lord, more fully 
to express his love to his people, and the ground 
of their title to heavenly things, has been pleased 
to discover himself as their Father under both 
considerations. This if properly attended to by 
the household of faith, their differences would in 
some measure subside, and their difficulties in 
some degree diminish ; for according to the scrip- 
tural account of relation to God, they are most 
certainly right to say, that by regeneration or 
heavenly birth the people of God are denominated 
sons in a proper sense, and in which sense they 



RELATION TO GOD. 91 

were not his children before, for we are all the 
children of God by faith in Christ Jesus; and 
if any man have not the Spirit of Christ, he is 
none of his. But those who heartily subscribe to 
this truth, may, without offence, be allowed to 
say, that by adoption they were constituted sons 
before believing; for none are denominated be- 
lievers till born of God, and it would be absurd to 
suppose they were not till then adopted. Equally 
absurd as to suppose Adam adopted Abel. 

When the Scriptures treat only of men's rela- 
tion to God, it is then attributed to adoption ; or 
the gracious act of Jehovah's will towards them; 
which does not imply, but is distinct from, his 
powerful influences in and upon them ; but when 
likeness and relation to God are jointly considered, 
a heavenly birth is then intended or included. 
The Holy Spirit's operations in the souls of men 
are illustrated by natural generation; because, 
such are thereby made partakers of the Divine 
image, as it consisteth in righteousness and true 
holiness. The consideration of these things, it is 
hoped, may tend to reconcile the minds of some 
of the people of God, and prevent their falling out 
by the way. 



92 DOCTRINAL DIFFICULTIES. 



CHAPTER VI. 

THE DOCTRINE OF ATONEMENT. 

This important truth is attended with difficul- 
ties, which are perplexing to weak Christians, the 
removal of which calls for serious attention to its 
nature and necessity. 

Atonement signifies reconciliation, or appeasing 
of anger. To atone is to harmonize or bring parties 
to an agreement that were at variance, so as to be 
at one again, or brought into a state of friendship, 
amity, and good will. The atonement under pre- 
sent consideration, is that by or on the account of 
which God is pacified towards, or pardons the sins 
of, his people. Various ideas are included in the 
term, as used in Scripture, but they are all of a 
kindred nature, and adhere to the important doc- 
trine, as their central point, tending to explain its 
natural origin and efficacy. To obtain a distinct 
view of the subject, it may be proper to observe, 

First. It supposes the party to whom satisfac- 
tion is due, has been justly injured or offended. 
This was the case in respect of God. Men are 
become enemies to him without any reason which 



THE ATONEMENT. 93 

can possibly exculpate them from blame. His 
Jaw, which men have broken, is in every respect 
reasonable and right. His authority, though in- 
disputably the highest and best founded, is treated 
by man with the greatest contempt. The moral 
beauty and excellency of God is disgustful to his 
rebellious creatures. As Jehovah is the first, the 
best, and most worthy of all beings, it is fit he 
should value and esteem his own glory in propor- 
tion to its worth, which is infinitely more excellent 
and more dear to him, than all creatures in heaven 
and earth. But man has set up his own honor 
and happiness in opposition to God's, and as it 
were deifies himself, and debases Jehovah, to 
whom he pays no further regard than he appre- 
hends will terminate in his own advantage. God's 
anger is righteous displeasure, for men have hated 
him without a cause; there was nothing in his 
nature, character, or commands, with which men 
could be justly displeased. God never did any 
thing to provoke his creatures to revolt; if he 
had, he would have been under obligation to have 
made satisfaction to man for the injury done him, 
in order to an honorable reconciliation, that man 
might be just, and the justifier of God, which is 
shocking to suppose. 

Secondly. The atonement supposes the offend- 
ing party to have been justly deserving of punish- 



94 DOCTRINAL DIFFICULTIES. 

merit, and exposed to misery. If he was not ex- 
posed to misery, there could have been no need 
of mercy ; and if he was the real offender, some- 
thing was needful to atone for the offence, in order 
to a restoration of friendship between him and his 
Creator. There is a prevalent conviction attending 
guilt, of the necessity of something to recommend 
to and pacify offended Deity. 

It is not against atonement that men are na- 
turally prejudiced ; but it is only that of God's pro- 
viding, to which they have an aversion. " Where- 
with shall I come before the Lord, and bow my- 
self before the most high God?" is the com- 
mon and grand inquiry of a guilty mind. God, 
through infinite wisdom and sovereign love, has 
made a gracious proclamation in favor of criminal 
man, saying, " Deliver his soul from going down 
to the pit, I have found a ransom/ ' or an atone- 
ment. This was entirely a new procedure, the 
effect of a new and well-ordered covenant, accord- 
ing to his eternal purpose, which he purposed in 
Christ Jesus our Lord. There was nothing in 
God's law, nothing in the original constitution of 
things, nor any known property in Deity, from 
whence it could be inferred, that mercy would 
ever be shown to man, or friendship be restored 
between him and his justly offended Sovereign. 
The gracious intention was hid in God. Eph. iii. 9. 



THE ATONEMENT. 95 

Yea, had an intimation been given of the kind 
design, the nature of atonement is such that 
created wisdom could never have guessed how, or 
by whom it could be accomplished. For, 

1. The person undertaking to atone, must have 
been able to offer to God that which was infinite 
in its worth and value. 

2. He must have the nature of those whom his 
atonement is to benefit ; i. e. he must be man, capable 
of obeying the law, and bearing its tremendous 
curse, without personal and perpetual destruction. 

3. He who atones for another's crimes must 
himself be innocent, otherwise an atonement would 
be needful on his own account ; and therefore, what- 
ever he might do or endure for the purpose of recon- 
ciliation, could not benefit any other guilty person. 
But among men, where could perfect innocence be 
found, seeing the whole world is become guilty be- 
fore God ? But supposing such a one could have 
been found, an atonement would not have appeared 
possible, because, 

4. Equity cannot allow an innocent person to suffer 
punishment. It is contrary to the natural rule of 
right; penal suffering cannot be inflicted but in 
consequence of guilt : therefore he that justifieth 
the wicked, and he that eondemneth the just, even 
they both are an abomination to the Lord. Prov. 
xvii. 15. And shall not the Judge of all the earth 



Ub DOCTRINAL DIFFICULTIES. 

do right ? It is not possible he should do that 
which is abhorrent to his nature, and abominable 
in his sight ; therefore, as a God of equity he can- 
not clear the guilty, nor punish the innocent. 

5. He who is supposed to endure vicarious pun- 
ishment, or suffer in the room and stead of another, 
must stand in such prior relation to or union with 
him, on whose behalf he is punished, as is neces- 
sary to support the delinquent's claim to an equit- 
able discharge. But where could such a friend be 
found, standing judicially related to miserable man, 
to act as his surety, or as a day's man, between him 
and his God, and lay his hand upon them both ? 
Jobix. 33 ) xvii. 3. But on a supposition that such a 
friend could have been pointed out, who was allow- 
edly one in law with the sinner, yet he could not 
die, or suffer in his stead, though even desirous of 
it, because, 

6. No creature has power or authority over his 
own life, to lay it down when he pleases, nor even 
to suffer mutilation on behalf of his dearest friend ; 
for his life and his limbs are at the sole and only 
disposal of God. 

From the above, and similar considerations, it ap- 
pears, that the nature of sin, and the condition of 
men, were such as totally to preclude every ray of 
hope, yea, every idea of the possibility of an atone- 
ment being made, or a reconciliation accomplished. 



THE ATONEMENT. 97 

But in the glorious gospel, God has opened a 
door of hope for lost sinners. He has graciously 
provided and revealed a method of salvation, a 
contrivance wherein he hath abounded towards 
us in all wisdom and prudence. Eph. i. 8. For 
every difficulty vanishes when the glorious Ininia- 
nuel is viewed as the atoning priest and bleeding 
victim.* Here is infinite worth, value and virtue, 

* Let us examine the preceding numbered paragraphs in 
the light of Scripture; and we shall perhaps see more fully 
what was the meaning of our author, and what is Scripture 
truth on the subject. He says, 

1. "He who would atone must offer what is of infinite 
value." The blood of bulls and lambs cannot atone, therefore 
he says "Lo I co^ee." Why? that he might do what they 
could not : — u he taketh away the first to establish the second." 
He came to "take away sin by the sacrifice of himself." See 
Heb. x. 4—10 ; ix. 26. 

2. " He must be man." And accordingly "He took on him 
the seed of Abraham." "The word was made flesh." And 
we read, "He was raised for our justification" after being 
" delivered for our offences," i. e. his resurrection evinced that 
his sacrifice was sufficient and accepted, and that justice had 
no further claims ; and hence " Christ being raised, dieth no 
more ; death hath no more dominion over him," and we are 
"begotten again to a lively hope of an incorruptible inherit- 
ance by his resurrection from the dead." See Heb. ii. 16 ; 
John i. 14 1 Rom iv. 25 : vi. 9 ; 1 Pet. i. 3. 

" He must be innocent." His blood was as that " of a lamb 
without blemish and without spot." He was just such a High 
Priest as our case required — " holy, harmless, undefiled, sepa- 
rate from sinners." Hence "'he needed not," as Levitical 



98 DOCTRINAL DIFFICULTIES. 

infinite ability to obey the precepts of the law, and 
endure its awful penalty, without sustaining the 
loss of final felicity. He was holy, harmless and 
separate from sinners. But that he might legally 
suffer, the just for the unjust, he who knew no sin 
was made sin for us. The Lord laid on him the 
iniquity of us all, which he bore in his own body 
on the tree, when he made his soul an offering for 
sin. Thus, through imputation, he was numbered 
with transgressors, and bore the sins of many, 

priests, "to offer daily, for his own sins." 1 Pet. i. 19 ; Heb. 
vii. 26, 27. 

4. "It is inequitable that an innocent person should suffer 
punishment f and it was not, strictly speaking, punishment 
which Jesus did endure. " But it became him by whom and 
for whom are all things, to make the Captain of our salvation 
perfect through sufferings" and this was done without iniquity, 
" for he gave his life a ransom." It was not " taken from him ; 
but he laid it down of himself; and had a right to do so ; be- 
ing himself "the Prince of life." See above under 6. Heb. 
ii. 10 ; Matt. xx. 28; John v. 26. 

5. "To render equitable the delinquent's discharge, he who 
suffers vicariously must have previously sustained a relation 
to him." Such a relation existed, and was recognised: "As 
for thee also by the blood of thy covenant I have sent forth 
thy prisoners out of the pit wherein is no water." Zech. 
ix. 11. 

6. " No creature has power or authority over his own life, 
<fcc." But the Messiah is not a creature : he is " over all, Grod 
blessed for ever." " The second man is THE LORD from 
heaven." Rom. ix. 5 ,• 1 Cor. xv. 47. J. A. w. 



THE ATONEMENT. 99 

which he put away by the sacrifice of himself. 
What he did and endured in the room and stead 
of his people, was righteously placed to their ac- 
count ) he being graciously substituted in their 
stead, being their surety, made under the law, that 
he might redeem them from the curse of the law, 
being made a curse for them. He, therefore, 
kindly gave his life a ransom for his people, for he 
had authority and power to lay down his life, and 
power to take it up again. This commandment, 
says he, I received of my Father. His propitiatory 
death was according to the determinate counsel and 
foreknowledge of God, and agreeable to the ever- 
lasting covenant, and therefore with his full appro- 
bation and free consent. 

Christ's atonement was illustrated by the various 
atonements under the law, and was the central 
point of them. The respective victims were with- 
out blemish ; were the property of the persons on 
whose account they were to be offered; the crimes 
they were designed to expiate were first solemnly 
confessed over them, and then as having sin trans- 
ferred to them, they were offered up as the sinner's 
substitute, in consequence of which temporary for- 
giveness was obtained; for these were only shadows 
of good things to come, and were offered year by 
year continually, but could never make the comers 
thereunto perfect, or take away sin as pertaining to 



100 DOCTRINAL DIFFICULTIES. 

the conscience. The law could make nothing per- 
fect, but the bringing in of a better hope did. See 
Hebrews x. Atonement is a declaration of divine 
righteousness, and a vindication of Jehovah's jus- 
tice in condemning and punishing for sin ; there- 
fore the act of Phineas, in taking vengeance in be- 
half of God on daring offenders, is called an atone- 
ment for the congregation. Atonement is designed 
as a covering of the guilty soul ; whereby their 
iniquities are covered, and their transgressions are 
forgiven. When the congregation was numbered, 
it was enjoined on every man to give to the Lord 
a ransom for his soul; the rich were not to give 
more than half a shekel,* nor the poor less ; which 
was called atonement money, as thereby atonement 
was made for their souls. In consequence of which 
price, they were covered from the plague to which 
they were liable. See Exodus xxx. 12, 16. So 
Jesus gave himself a ransom for many : his people 
were bought with a price, not with silver or gold, 
but with the precious blood of the Son of God, in 
whom we have redemption, even the forgiveness 
of sins. By the blessed Jesus, the purity of God's 
law was fully approved and eternally preserved, its 
righteous claims established and fully confirmed; 

t A little over twenty-five cents, and so within the compass 
of the poor. 



THE ATONEMENT. 101 

its tremendous curse was by him endured, and his 
people exempted from wrath to come. In him 
mercy and truth are met together, righteousness 
and peace have kissed each other. He is the true 
antitype of the mercy-seat, whom God hath sent 
forth to be a propitiation through faith in his blood. 
The seat of mercy where Deity appeared propiti- 
ous, was the cover of, and supported by the ark, 
which contained and preserved the holy law which 
men had violated, denoting that the glory of God's 
righteous government must be secured before par- 
doning mercy could be discovered. 

To deny the glory and equity of God's law, by 
which sinners are condemned, antecedent to the 
gospel, is to undermine the foundation of mercy, 
and destroy the pillars which support the throne 
of rich, reigning grace. The blood of atonement, 
sprinkled annually on the mercy-seat by the high 
priest, was an acknowledgment of Israel's guilt, 
and Jehovah's just authority ; and likewise of their 
absolute dependence on his voluntary mercy, richly 
dispensed and gloriously displayed, consistent with 
his infinite hatred to sin and inflexible regard to 
impartial justice and punitive equity. 

Some represent the atonement of Christ as unne- 
cessary in order to the pardon of sin, the remission 
of which is, by them, considered as an act of divine 
clemency, without respect had to any merit attend- 
ee 



102 DOCTRINAL DIFFICULTIES. 

• 

ing the sufferings of Christ in the stead of those 
whose transgressions are forgiven. By this many 
have been perplexed, seeing such a view of things 
evidently tends to lessen the odious nature of sin, 
tarnish the lustre of Jehovah's character, and dimi- 
nish the believer's obligation to Jesus. We there- 
fore shall consider, 

1. It is undeniable that a consciousness of sin 
is attended with a fear of punishment in those who 
are not favored with a divine revelation. Hence 
the apostle, speaking of the heathen world, says, 
" Who knowing the judgment of God, that they 
which commit such things are worthy of death." 
Rom. i. 32. If punishment be not necessarily 
connected with transgression, how could the dread 
of suffering, and a conviction of the righteousness 
of God in taking vengeance, be so deeply engraven 
on the hearts of those who did not know the will 
and determination of God, except as inferred from 
the natural obligation his creatures are under to 
glorify him as their Creator. 

No creature can possibly know what originates 
in the sovereign will of God, without a divine re- 
velation; but as the punishment of sin can be 
known where a revelation is not possessed, there- 
fore the punishment of sin arises not from divine 
sovereignty, but from the essential purity, dignity, 
and rectitude of Jehovah's nature; and hence 



THE ATONEMENT. 103 

there was a necessity for Christ, as the surety, to 
endure the penalty, in order to his people's en- 
joying a pardon ; for sin is so abominable in 
God's sight, so contrary to his pure nature, that 
punishment for it cannot be dispensed with ; a sin- 
ner, as such, cannot be safe. Hence, there was a 
necessity for Jesus the Saviour to put away sin, 
by the sacrifice of himself, to endure the curse, 
that his people might be exempted from sin's 
demerit, enjoy heavenly blessings, and wear the 
celestial crown. 

2. Through the sufferings of Christ the essen- 
tial righteousness of God is discovered, and his 
equity in acquitting the believer is thereby evi- 
denced, and on that basis eternally established. 

It is Jesus Christ, as a Redeemer, a TThom 
God hath sent forth to be a propitiation through 
faith in his blood, to declare his righteousness 
for the remission of sins that are past," (i. e., the 
sins of the Old Testament saints,) a through the 
forbearance of God : to declare, I say, at this time, 
his righteousness, that he might be just and the 
justifier of him that believeth in Jesus." Rom. 
iii. 25, 26. If God could with equity have pardoned 
sin, and justified criminals by an act of sovereign 
clemency, without an atonement, the death of 
Jesus did not render the sinner's acquittal just 
and righteous, as the apostle asserts. But as the 



104 DOCTRINAL DIFFICULTIES. 

equity of God in justifying the ungodly, depends 
upon the Saviour's sufferings, therefore, without 
his sufferings there could have been no pardon 
of sin granted ; for " all his ways are judgment, 
a God of truth, and without iniquity, just and 
right is he." Deut. xxxii. 4. 

When we say, God could not pardon sin with- 
out an atonement, or that " without shedding of 
blood there is no remission," a limitation of Je- 
hovah's power is not intended, nor is it from 
thence inferable ; for pardon and justification are 
not productions of Divine power, but of his will. 
Besides, God cannot do what is improper. He 
cannot lie, he cannot deny himself; and of iniquity 
he says, "I cannot away with it;" not owing to a 
deficiency in power, but the perfection of his purity, 
and rectitude of his nature. 

3. God's gift of his Son to die for us, is always, 
in Scripture, admired as the greatest and most 
astonishing instance of his love to sinners, and 
considered as a blessing superior to any other con- 
ferred on his people. Hence, the apostle infers, 
"if God spared not his own Son, but delivered 
him up for us all, how shall he not, with him, 
freely give us all things V Rom. viii. 32. But if 
sinners could have been made happy without 
Jesus, if there was no real necessity for his death, 
the gift of Christ, by such an awful supposition, 



THE ATONEMENT. 105 

is diminished in value, and the favor sinks into 
the number of non-essentials in point of eternal 
felicity. 

4. If Divine justice could have dispensed with 
the punishment of sin, Christ was so precious to 
his righteous Father, and so entirely loved by him, 
that it is natural to suppose he would have been 
spared; those agonizing sorrows and excruciating 
pains, under which he groaned and died, would 
not have been, without necessity, inflicted upon the 
darling of heaven. But as sin was placed to his 
account, it pleased the Father to bruise him, and 
put him to grief; though he pleaded to have the 
cup removed, if possible, yet he spared him not. 

Now as in every other thing the Father heard 
him always, may we not from thence conclude, it 
was impossible for the connexion between sin 
and suffering to be broken ? Who can attend to 
the tremendous language of a sin-avenging God, 
saying, u Awake, sword, against the man that 
is my fellow," smite him ; or seriously reflect on 
the doleful groans and bloody sufferings of the Son 
of God, in the garden, and on the cross; and 
calmly conclude there was no necessity for any 
thing of that nature. 

5. Those who are redeemed from sin, and reign 
with God in heavenly pomp and holy splendor, 
ascribe their deliverance and advancement to the 



106 DOCTRINAL DIFFICULTIES. 

kindness of Christ, and the efficacy of his suffer- 
ings; for with triumphant pleasure and gratitude 
they sing, "Unto him that loved us, and washed 
us from our sins in his own blood, and hath made 
us kings and priests unto God and his Father, to 
him be glory and dominion for ever and ever. 
Amen." Kev. i. 5, 6. But how does the pro- 
priety of such acknowledgments appear, if what 
Jesus did was not at all necessary to their deli- 
verance from sin and advancement to dignity and 
delight ? From the above considerations it ap- 
pears, there was a necessity for Jesus to die, the 
just for the unjust, that he might bring them to 
God. 

Some admit the death of Christ to be necessary, 
in order to the forgiveness of sins, yet deny him 
the honor of properly meriting for his people an 
exemption from punishment, and assert that the 
efficacy of his sufferings as a sacrifice arose entirely 
from the will and appointment* of God. That 

* This opinion is sometimes advanced by persons who are 
the farthest possible from desiring to detract from the glory 
of the Redeemer. Let such persons carefully weigh the reason- 
ing of this author, and they will see cause to relinquish their 
opinion. In confirmation of his position the following con- 
siderations are offered to the reader. 

1. Sin cannot be forgiven without a satisfaction to eternal 
justice. Justice is an essential attribute of Deity; if its claims 
are compromised, the basis of Divine government is under- 



THE ATONEMENT. 107 

he became a mediator, surety, and sacrifice on be- 
half of his people, in consequence of Divine v ap- 

mined: for "justice and judgment are the establishment(see mar- 
gin) of his throne." Sin has merited punishment ■; its wages is 
death. The blood of bulls and goats cannot take away sin ; 
and yet it must be removed, and blood (i. e., death) is requi- 
site to remove it. Heb. ix. 22. " The Lamb of God really 
taketh away the sin of the world," and Christ is that Lamb. 
Hence, the death of Christ is a real sacrifice ; i. e., it takes 
away sin in virtue of its inherent efficacy; and not merely be- 
cause it was appointed to do so. "He is the propitiation for 
our sins." 

2. The Prophets taught the reality of his sacrifice. "What 
other interpretation can be put on such passages as the follow- 
ing? Isa. liii. 4—6, 8, 10, 11, 12, and Dan. ix. 24. 26. Here 
is nothing indicative of the efficacy of his sufferings being de- 
rived from his being appointed ; but on the Contrary, the clear- 
est statements that his sufferings were substitutionary, and his 
sacrifice real. True, he was "set forth as a propitiation;" but 
his being set forth did not render him such. He was set forth 
as such, because he was such, and as the apostle says, for these 
two purposes: First, "that God might be just" in forgiving 
sin; and Secondly, that he might appear just: — "to declare 
his righteousness in the forgiveness of sins that are past," and 
" that God might be just and the justifier of him that be- 
lieveth." Neither of these purposes could have been accom- 
plished if justice had not been satisfied : unless (which will 
not be supposed) God should sacrifice his truth by appearing 
just, when in fact he was not so. But if justice be satisfied 
with the death of Jesus, our position is established ; and the 
death of Christ was a real sacrifice. 

3. The New Testament writers are explicit to the same 
point. 2 Cor. v. 21 : " He made him to be a sin-offering for 
us." Gal. iii. 13 : " Christ hath redeemed us from the curse, — 



108 DOCTRINAL DIFFICULTIES. 

pointment, is undoubtedly evident \ but that his 
value and worth, efficacy, and merit, arose from 
thence, can never be proved. God graciously pro- 
vided the ransom, on which account pardon, jus- 
tification, and the whole of salvation is all of free, 
exuberant grace, and mercy. That a person of such 
infinite worth and dignity as Immanuel, G-od's own, 
and only begotten Son, should die for sinners, is 
an unparalleled instance of favor and love. It is 
the wonder of angels, the terror of devils, and the 
joy and triumph of saints. 

But it is absurd to suppose his personal dignity to 
arise from his debasement, that he became strong, 
because help was laid upon him, or that his real 
worth arose from his appointment to ransom mise- 
rable captives, and discharge the debt of prodigal 
transgressors. Christ was appointed, and agreed 
in covenant to do and suffer what he was under 
no natural obligation to perform or endure; and 

being made a curse for us." 1 Pet. ii. 24 : "Who his own sell 
bare our sins in his own body on the tree." — iii. 18 : " Christ 
suffered for sins, the just for the unjust." 

The obvious meaning of these passages is, that Jesus en- 
dured all that justice required, instead of those in whose place 
he stood ,• and thus secured, for them, exemption from its en- 
durance. If he endured less than this, justice is not satis- 
fied, and the Divine honor is tarnished. If he endured this, 
his death, was, as we have seen above, a real sacrifice. 

j. a. w. 



THE ATONEMENT. 109 

from his native dignity, worth, and ability, arose 
his merit and efficacy. To suppose God appointed 
his death to be efficacious without real efficacy, or 
meritorious without personal merit, is a contradic- 
tion in terms, an awful reflection on the Divine 
understanding, and an affront to common sense. 

Again, if God accepted of the death of Jesus as 
meritorious, though it was not so in its own nature, 
then might he have pardoned sins by a simple act 
of sovereign clemency, without the death of his 
Son; for it would surely have been equally just 
to have pardoned sin without a sacrifice, as to 
remit sin in consequence of that which is, in its 
nature, destitute of merit and efficacy. 

Once more, if merit and real efficacy arise only 
from the Divine appointment, it would have been 
possible for the blood of bulls and of goats, or any 
other animal, to have taken away sin, if God had 
been pleased to have appointed such an end to 
have been answered by their death. But the 
direct contrary is asserted. " For it is not possible 
that the blood of bulls and of goats should take 
away sins f Heb. x. 4 ; " which sacrifices can 
never take away sins: ,; verse 11. It was neces- 
sary that the patterns of things in the heavens 
should be purified with these, but the heavenly 
things themselves with better sacrifices than these. 
But now once in the end of the world hath he 
10 



110 DOCTRINAL DIFFICULTIES. 

(Christ) appeared, to put away sin by the sacrifice 
of himself."* Heb. ix. 23, 26. He has " made 
peace by the blood of his cross, Col. i. 20, " having 
obtained eternal redemption for us," Heb. ix. 12, 
w to make an end of sin, and to make reconcilia- 
tion for iniquity, and to bring in everlasting right- 
eousness, Dan. ix. 24, with which " the Lord is 
well pleased," Isaiah xlii. 21. Therefore to every 
believer Jehovah says, " Fury is not in me." 
Isaiah xxvii. 4. 

It is hoped that the above remarks may help 
the Christian over the objections made against 
the necessity, merit, and efficacy of the Saviour's 
death, as an atoning sacrifice, and tend to increase 
his knowledge of, faith in, and love to the blessed 
Jesus, as able to save to the uttermost all that 
come unto God by him. I should therefore add 
no more on the subject, were it not for another 
stumbling-block lately thrown in the way of be- 
lievers, equally, if not more formidable in appear- 
ance than the above : which is, 

If Christ was a Divine person, he could not 
atone for sin, because Deity could not die. 

This objection seems intended to draw the un- 
wary Christian into a dreadful dilemma, either to 
give up the soul-supporting doctrine of the atone- 
ment, or to deny the divinity of the Son of God. 
The objection is the more dangerous, as it seems 



THE ATONEMENT. Ill 

to look on the doctrine of the atonement with 
a smiling countenance. But, in fact, the de- 
sign of it is to undermine the real personal 
merit of Christ, and place the efficacy of his blood 
to the account of God's appointment, as mentioned 
above. The disguised intention of the objection 
is this : " Sinners, you must be content with a 
finite creature Saviour, or none at all. If Christ 
be God, he is too great to do you any essential 
service as a Saviour, because Deity cannot die. 
Therefore do not think sin is infinitely odious and 
hateful to God. It does not merit infinite dis- 
pleasure and punishment. If it did, there could 
be no infinite satisfaction made to God; for even 
supposing Christ to be Divine, his sacrifice could 
not be of infinite value, because as a Divine person 
he could not die." Let us calmly consider this 
objection, and seriously attend to the supposed 
dreadful dilemma, in which will be found more 
sophistry than sense. 

Death always implies a loss of that wherein life 
consisted. Death, in the sense we are now called 
to consider it, is a separation of the principle of 
sensation and influence : thus it is said, u The body 
without the spirit is dead." Without the soul it 
is in a state of total inactivity, incapable of volun- 
tary motion, and divested of sensation. Now 
though the body only be the subject of death, con- 



112 DOCTRINAL DIFFICULTIES. 

sidered as a state of inactivity and insensibility, 
yet the man is said to be dead, when soul and body, 
the constituent parts of humanity, are separated, 
although the soul or spirit, distinctly considered 
from the body, is not the subject of death. A spi- 
rit cannot die, because it is of a simple or uncom- 
pounded nature. There is no part of a soul, from 
whence another part can be divided. If a soul can 
be so separated, consciousness either does, or does 
not, continue in each separate part. If each part 
remain conscious, then are they two souls, or con- 
scious subsistences. If one separated part of the 
soul remain unconscious, or in a state of insensi- 
bility, wherein does that part differ from matter ? 

A created spirit might cease to exist, if God so 
determined ; but die it cannot. Annihilation is 
not death. What is annihilated has no existence, 
but what is dead exists, however its form be 
changed. There is therefore no force in the objec- 
tion,- Deity cannot die; for as no spirit can die, it 
might as pertinently be objected, if Christ had a 
soul \ he could not atone for sin, because a soul can- 
not die. The death of a spirit cannot be supposed ; 
yet a man being composed of body and spirit, is 
with propriety said to be dead, when matter and 
mind, those constituent parts of humanity, are 
separated. Dead saints are therefore said to "rest 
in their beds/' in respect of their bodies : yet in 



THE ATONEMENT. 113 

reference to their souls, " each one is walking in 
his uprightness. " Death is therefore called a 
departure. " The time of my departure is at 
hand/' Now as the Divine and human Spirit of 
our Immanuel ceased to animate his body, the per- 
son of the Mediator may as properly be said to 
have been dead, as the person of Samuel, David, 
or any other. 

It may be necessary to observe, that death does 
not dissolve the relation between the body and 
spirit, but death consists in a cessation of vital in- 
fluence, or a removal from the body, for a period, 
of the principle of sensation and animation. But 
the relative union still continuing, therefore the 
spirits of martyrs are represented as concerned 
about, and longing for their bodies, which were 
killed for the cause of Christ on earth, and at the 
resurrection every soul will have its own body. 
As through the separation of body and soul, and 
the relation between them being undissolved, the 
man is properly dead, and yet the soul not changed 
in its natural powers ; so, in like manner, and for 
the same reason, it appears the person of the Medi- 
ator was really dead for a time, his precious body 
not being animated by, though related to, his hu- 
man and Divine spirit. Yet his death does not 
imply the least change or mutability in its Divine 
10* , 



114 DOCTRINAL DIFFICULTIES. 

nature, nor any alteration in the properties of 
his soul. 

Agreeably to the above view of things we 
are told, that when the beloved disciple saw his 
Lord in transcendent splendour and glory, and fell 
at his feet as dead, the reviving and compassionate 
language of Jesus was, " Fear not, I am the first 
and the last : I am he that liveth and was dead ; 
and behold, I am alive for evermore, Amen ; and 
have the keys of hell and of death." Ilev. i. 17, 
18. That he, the first and the last, was dead, is 
again repeated in the solemn message sent to the 
church at Smyrna. Rev. ii. 8. Thus there is no 
force in the objection aforesaid ; for instead of 
Christ's divinity rendering him incapable of aton- 
ing for sin, the infinite value attending the sufferings 
of his humanity arose from its union with the" 
Divine nature, as one person. By virtue of which 
union his blood is divinely precious, and called the 
blood of G-od : like as the spirits under the altar 
called the blood with which they sealed their testi- 
mony for God, when in the body, our blood. 

There is a value attending simple matter, consi- 
dered as the production of Grod, who made every 
thing very good ; yet animated matter is superior 
to what is not so, though it were an inferior form ; 
otherwise a living dog would not be better than a 
dead lion, nor the body of a man preferable to a 



THE ATONEMENT. 115 

bag of sand. Animated bodies rise in value and 
respect^ in proportion to the natural superiority of 
the spirits by which they are governed ; though 
the body of a sparrow is the subject of animation 
as much as the body of a man, yet a human body 
is of more value than many sparrows. Again, the 
importance of actions through the medium of matter 
arises from the volitions and influence of the spirit 
by which they are performed ; were it not so, the 
action of a man would not excel those of a monkey. 
Moreover, in regard to hura;an nature, there is a 
great disproportion in real worth, arising from 
internal qualities, or external dignity ; for scarcely 
for a righteous man will one die, yet peradventure 
for a good man, some would even dare to die. 
Hence David's adherents said, " Thou art worth 
ten thousand of us." How infinitely precious and 
worthy then was the Divine Jesus, in whom dwelt 
all the fulness of the Godhead bodily. May every 
believer's heart glow with love and gratitude for 
him, and say, with unfeigned lips, " Thanks be to 
God for his unspeakable gift." 



PART II. 

EXPERIMENTAL DIFFICULTIES. 



CHAPTER I. 

A SINNER'S WARRANT TO APPLY TO CHRIST. 

It is common for those who are convinced of 
sin, and see the need of salvation, to look for some 
good thing in themselves, as the ground of encou- 
ragement for their applying to and closing with the 
blessed Jesus. But finding themselves altogether 
vile, sinful, and unworthy, they apprehend it would 
be daring presumption, in their present condition, 
to trust in, or apply to him for salvation. The 
stumbling-block, in this case, seems to arise from 
a mistaken apprehension,* accounting that which 

* There is another misapprehension, the correction of which 
may relieve the perplexity of the persons in question. They 
confound Christ, the Messiah, with simple Deity; and as God 
" cannot look on iniquity with allowance, they draw the same 
conclusions respecting Christ. But Christ, though truly God, 
is not merely God. To God the sinner needs a medium of ap- 
proach ; — not so to Christ, who is, in one person, God and 

(116) 



WARRANT TO APPLY TO CHRIST. 117 

supports a person's right to come to Christ as syno- 
nymous with, or equivalent to, what evidences an 
interest in him ; or, in other words, persons want 
to know that they are really converted before they 
dare apply to Jesus. What greatly tends to en- 
tangle and retard the progress of such souls, are 
certain injudicious and dangerous maxims relating 
to experimental religion. 

First. Some suggest, that it is not the duty of 
unconverted people to pray. Now if so, in order 
to a conviction of prayer being a duty, the prayer- 
less person, even while continuiDg so, must have 
evidence of a conversion to God, which is absurd. 
Though Peter perceived that Simon the sorcerer 
was in the gall of bitterness and in the bond of 
iniquity, yet he directed him to penitence and 
prayer. It is evident there can be no gracious 
ac:s. but in consequence of gracious principles J 
yet it is equally evident, that gracious principles 



man. To him the sinner may approach as a sinner. To the 
Father, no man can approach but by Christ ; but to Christ the 
sinner may come immediately. True, Christ infinitely hates 
sin, and hates it in the applicant ; but he is the friend of the 
sinner, and to him the sinner may come confidently. And 
every sinner may do so; for the warrant of an approach to him 
is not any merit in the applicant, nor any knowledge of the 
divine purpose to accept him in particular; but it is the 
invitation given to all, and a knowledge from divine declara- 
tions, of a purpose to receive all who apply. j. a. w. 



118 EXPERIMENTAL DIFFICULTIES. 

cannot be discerned but by gracious acts ; there- 
fore such acts must necessarily precede, or be prior 
to the discernment of spiritual principle. It is 
therefore impossible for any man to know or to 
feel himself to be the subject of grace while he is 
prayerless, or to have the least evidence of his 
relation to Christ, without a reliance upon him 
and delight in him. 

To assert, therefore, that persons are not to 
pray till they are converted, is dangerous and 
absurd. Dangerous, as it leads to a state of de- 
ception, and is the very essence of pharisaism \ for 
such as think themselves converted before they 
come to Christ, by penitential prayer and faith, 
found their hopes on self-righteousness : the secret 
language of their deceived hearts is, " G-od be 
thanked I am not like other men," stand by, 
thou unconverted sinner, I am holier than thou. 
Such do not go to Chirst as a trembling criminal, 
but a confident convert ; not as an undone sinner, 
but a self-admired saint. And such a representa- 
tion is dangerous, as it tends to keep a carnal 
mind in profound and fatal peace ; for such a man 
lives without prayer, and consequently without 
God, yet his conscience does not, cannot accuse 
him with the neglect of duty. If he ought not to 
pray, an aversion to prayer is not criminal, but 
commendable; for surely a person is to be com- 



WARRANT TO APPLY TO CHRIST. 119 

mended for being averse to what lie ought not to 
do. If it be said, that unregenerate men ought 
not to pray, because while in such a state they 
are incapable of spiritual actions, such objectors 
ought to point out what duties the unconverted 
can perform acceptably, or allow that they are not 
bound to the performance of any. And if not un- 
der obligation to obedience, they are not charge- 
able with sin, and consequently are not exposed to 
punishment; for whoever are not culpable, need 
not fear the Divins displeasure. But God has 
said he will pour out his fury on all them who 
call not on his name. 

It is shocking to think that any poor sinner 
should be taught to consider himself exempted 
from an acknowledgment to God for the mercies 
he enjoys, and likewise from an application to him 
for present or future favors. Besides, it is absurd 
to assert, that a person ought not to pray until he 
feels himself converted, for it is much the same as 
saying a man ought not to ask for guidance until 
he knows he is right, nor seek for a cure till he 
feels himself healed. 

Second. Another stumbling maxim is, No man 
can be the subject of genuine repentance till he 
he beholds by faith the Bedeeraer as dying for his 
transgressions, or at least have hope that his sins 
are forgiven him. A poor wounded sinner, not 



120 EXPERIMENTAL DIFFICULTIES. 

being so favored, is thereby taught to consider 
the way to the Saviour as barred against him; 
yea to conclude it would be an affront to the Lord 
for him to pray, " take away all iniquity;'' or 
so much as to cry, " God be merciful to me a 
sinner !" 

But is it not strange that a person cannot be 
sorry for a fault till he hopes he shall not be 
punished ; nor sincerely beg for a favor till he en- 
joys it ? How shall a person while he is in a state 
of impenitency, know that Christ died for him in 
particular? There is nothing in Scripture to en- 
courage an impenitent sinner to believe that he is 
in a safe condition, but the very reverse is plainly 
and awfully expressed, " Thou, — after thy hard- 
ness and impenitent heart, treasurest up unto thy- 
self wrath against the day of wrath and revelation 
of the righteous judgment of God." Rom. ii. 5. 
" For except ye repent, ye shall all likewise pe- 
rish." Luke xiii. 3. " If we confess our sins, 
God is faithful and just to forgive us our sins ;" 
but the sense of no Scripture is, if God will give 
us assurance, or hope of a pardon, we will be 
faithful and just to acknowledge our offences. 

If there be no true repentance till the soul be- 
hold by faith the Redeemer as dying for its sins, 
then are we presented with a strange view of an 
impenitent believer, one who believes his sins are 



WARRANT TO APPLY TO CHRIST. 121 

pardoned, for the commission of which he was 
never sorry ! The Scriptures represent the nature 
of repentance and faith, and the connexion be- 
tween them, as the very reverse of these raw and 
rash assertions. " Kepent and be converted, that 
your sins may be blotted out when the times 
of refreshing shall come from the preseoce of the 
Lord/' Acts iii. 19. Repentance towards God 
and faith towards our Lord Jesus Christ are sub- 
jects so important and comprehensive, as to in- 
clude the substance of the great apostle's minis- 
try : the necessity of repentance in order to the 
hope of pardon through faith in the blood of Jesus, 
he constantly testified both to \Tews and Greeks. 
Acts xx. 21. 

Christ is exalted to give first repentance ; and 
then remission of sins to Israel. Acts v. 31. Par- 
don of sin is never, in all the Scripture, declared 
as belonging to the impenitent, but its uniform 
language is agreeable to the solemn assertion of 
the Son of God ; . u Except ye repent, ye shall all 
likewise perish." Luke xiii. 3. 5. Therefore, the 
belief of a pardon is not prior to repentance ; for 
repentance, indeed, implies knowledge of, and be- 
lief in the righteous and holy nature of God and 
his law, and a persuasion of personal criminality, 
as represented in the word of God. It consists in 
a pungent sense of the evil of sin ; — a loathing and 
11 



122 EXPERIMENTAL DIFFICULTIES. 

hearty forsaking of it; and humiliation for it; 
joined with a justification of the righteousness of 
God in passing sentence on the guilty criminal. 

Repentance, therefore, implies the primary act- 
ings of faith, and is the immediate effect of grace 
in the soul; but the first actings of faith are not a 
believing the person is pardoned. Nothing can be 
more false than that an impenitent person has 
a revealed right to pardon; if he ought to be- 
lieve he is pardoned before he repents, then he 
ought to believe a lie. But the most firm, hearty, 
and constant belief of a falsehood will never make 
it a truth. To suppose a person to believe in Christ 
as a dying Saviour, without repentance, is the 
same as supposing a man to need a physician, and 
long for a cure, while he is whole. But that such 
need not a physician, but they that are sick ; see 
Matt. ix. 12. 

It is impossible that a faith can be right, which 
springs from an impenitent heart, and which consists 
in believing that to be a fact, of the truth of which 
there is no evidence. If such a faith be not ge- 
nuine, how can a false faith produce true repent- 
ance ? Repentance is proved to be of a genuine spi- 
ritual nature, by its continuance and increase, when 
the fault repented of is remitted. But the convic- 
tion of blame does not spring from a forgiveness 
of the crime. Legal repentance, or the terrific 



WARRANT TO APPLY TO CHRIST. 123 

operation of the law on the conscience without the 
grace of the gospel, arises from the sense of dan- 
ger, and is continued and increased only by the 
fear of punishment ; therefore, when danger dis- 
appears, and self is supposed to be safe, such a 
repentance immediately dies, the idea of danger 
being its sole support. But true repentance arising 
from a change of heart, a new and holy principle, 
and consisting in an aversion to sin, considered in 
its power and pollution, as well as its punishment, 
therefore, a sense of pardon, though it does not 
give existence or being to repentance, greatly in- 
creases a godly sorrow for sin, the evil of which is 
more deeply impressed on the mind from a view 
of the Saviour's sufferings, and the infinitely amia- 
ble character of God as a righteous lawgiver and 
loving Father. 

Such a view melts the soul into evangelical sor- 
row for sin, and inflames the mind with indignation 
against it, and a vehement desire after its total 
destruction ; called by the apostle revenge. 2 Cor. 
vii. 11. When G-od pours on his chosen the 
spirit of grace, he first con vine eth the soul of sin, 
and is then to his people a Spirit of supplication ; 
and such suppliants, saith the Lord, shall look upon 
him whom they have pierced, and they shall mourn 
as one mourneth for his only son. Zech. xii. 10. The 
language of the true penitent, under the enjoy- 



124 EXPERIMENTAL DIFFICULTIES. 

ment of a full pardon, is beautifully set forth in 
the following lines of Watts : 

Whilst, with a melting, broken heart, 
My murdered Lord I view, 
I'll raise revenge against my sins, 
And slay the murderers too. 

Third. It is frequently asserted, that a true faith 
in Christ is inseparably connected with the know- 
ledge of an interest in him, or that there can be 
no proper believing in Jesus without considering 
him as a person's own. This has proved a stum- 
bling block to many; for as common sense sug- 
gests the absolute necessity of evidence, in order 
to support a claim, and the soul before it goes to 
Christ not having that evidence, it therefore is 
discouraged from applying to him, till proof of an 
interest in him appear. Laboring in vain for marks 
and signs, as evidences of their belonging to Christ, 
in order to warrant or encourage their application 
to him, they conclude there is no hope, they are 
none of his chosen and redeemed, &c. 

But there is no doctrine contained in the gospel, 
nor even any threatening in the law of God, which 
is a bar to an undone sinner's coming to Christ for 
salvation. Their right to come to Christ, does 
not in the least depend upon, or arise from, a 
prior knowledge of interest in special blessings, or 



WARRANT TO APPLY TO CHRIST. 125 

feeling themselves the subjects of supernatural 
principles. Such experience, is obtained only in 
consequence of believing in or receiving Jesus the 
Saviour ; for he who believeth not, is declared to 
be under condemnation ; — the wrath of God abideth 
on him. To attempt, therefore, to define as some 
do, who ought, and who ought not to return to 
God by Christ, is daring presumption, and tends 
to discourage the soul, and rivet the fetters of guilt, 
where a sense of meanness and misery prevails, 
and in others, to encourage self-righteousness, by 
establishing the idea of previous fitness in order 
to salvation. 

If any one should ask, Have I a right to apply 
to Jesus the Saviour, simply as a poor, undone, 
perishing sinner, in whom there appears no good 
thing ? I answer, Yes ; the gospel proclamation 
is, " "Whosoever will, let him take the water of 
life freely." Eev. xxii. 17. " Unto you, men, 
I call; and my voice is to the sons of man." 
Prov. viii. 4. The way to Jesus is graciously laid 
open for every one who chooses to come to him. 
His arms of mercy are expanded to receive the 
coming soul. Fear not, poor sinner, to approach 
him, he will not, on any account, cast thee out. 
John vi. 37. He does not receive with reluc- 
tance; no, it is his joy, it is his delight to save to 
the uttermost all that come unto God by him. 
11* 



126 EXPERIMENTAL DIFFICULTIES. 

His endearing invitations to poor heavy-laden 
sinners, his melting expostulations with them, 
and gracious reception of them, are left on record 
as the warrant, and for the encouragement of sin- 
ners ; therefore, the worst of such, even the vilest 
of the vile, may come to him for salvation. How- 
ever remote you are, however great the distance 
from him, he kindly invites you to view him as 
the almighty Saviour; saying, " Behold me; Be- 
hold me !" Isaiah lxv. 1. * " Look unto me, and 
be ye saved, all ye ends of the earth ; for I am 
God, and there is none else." Isaiah xlv. 22. 
The gracious grant is indefinite; — the way to 
Jesus is open and free to whosoever will, without 
exception; nothing that God has done or said, is 
an obstacle. 

To infer that personal unworthiness, or any 
scriptural doctrine, is a bar in the way to Jesus, 
is either the effect of strong temptations, or owing 
to the want of attention to the grace of God dis- 
played in the gospel. There is no bar in the sin- 
ner's way to the Saviour, but what arises from a 
carnal heart; such as impenitency for sin, an 
attachment to self-righteousness, and an aversion 
to the perfections of God and his sovereign me- 
thods of grace. 

But let it be observed, that a grant to come to 
Christ does not support a claim, or give a right to 



"WARRANT TO APPLY TO CHRIST. 127 

conclude they shall be saved by him. No, such a 
conclusion is only inferable from our having really 
believed in his name ; a right to go to Christ is 
no proof we have done so.* What evinces a per- 
son's being a true believer is quite distinct from 
what warrants his applying to the Saviour : the 
latter arises from what God in his word says to 
him ; the former appears from the change which 
is wrought in him. To put persons, therefore, 
upon examining themselves whether they have 
faith, before they believe, is extremely injudicious; 
and to encourage professors in the persuasion they 
are believers, without Scripture evidence of an 
internal change, is awfully dangerous. 

It would be a great advantage to the discou- 
raged, as well as to the presumptuous, to have right 
ideas of what it is to believe to the saving of the 

* These two things cannot be too clearly distinguished. 
Many, perhaps, perish through confounding them. Ascer- 
taining that they have the warrant to apply to Christ, they 
rest sati? ed without actual application; and yet take to 
themselves the consolations which belong only to those who 
have applied. Let the reader take the following illustration 
of the case : I receive a card of invitation to a sumptuous 
entertainment; and this card is my warrant for attending it. 
But I may have this warrant, and yet never participate in 
the provisions of the feast ; — these are for those only who go 
to it. I must go to the entertainment, and then the invitation 
I have received insures for me a participation of the provisions. 

J. A. W. 



128 EXPERIMENTAL DIFFICULTIES. 

soul. Faith is a belief of the Divine testimony. 
For he that believeth not, maketh God a liar. 
Faith in Christ is a crediting what the Scriptures 
assert concerning him; which may be comprised 
in the following three things; That he is, — what 
he is, — and whose he is. 

The first is absolutely necessary; for, saith 
Jesus, " Except ye believe that I am he," viz. the 
real and true Messiah, the promised Saviour, " ye 
shall die in your sins." But it is not enough to 
believe this, which wicked men may do; Simon 
the sorcerer did, and devils believe it and tremble. 
These evil spirits knew him to be Christ the Son 
of the living God. Luke iv. 41. 

But true faith consists in believing likewise, 
what he is. Truths, respecting his person, offices, 
works, and relations, may be assented to by such 
as have no faith in his excellency, but have an 
enmity against what he is. But to them that be- 
lieve Christ is precious ; he is declared to be the 
chief among ten thousand, and altogether lovely. 
His personal qualities, with the nature and design 
of his work and offices, the real Christian believes. 
He gives credit to the Divine testimony, not only 
in respect of its reality, but likewise its holy 
nature and spiritual tendency. The tidings con- 
cerning the person of Christ, and his infinite full- 
ness of merit and grace, are declared to be good, 



WARRANT TO APPLY TO CHRIST. 129 

is well as true; and the renewed soul believes 
hem to be so, even the only satisfying portion 
hat an immortal mind can possess. He receives 
hem as every way suited to his present circum- 
tances, as guilty and impure; being divinely 
.dapted to render him holy and happy for ever. 
Chis is what the Scripture calls an embracing, 
phen true faith is the subject under immediate 
onsideration. See Heb. xi. 13. 

Saving faith is differently denominated in Scrip- 
ure, but always exactly corresponding with the 
arious representations of Christ in the gospel. Is 
Le lifted up as an object to be beheld ? Believers 
•look to him" as the wounded Jews did to the 
•razen serpent lifted up in the wilderness for their 
elief. Is he a " gift?" Faith as such " receives" 
im. As he is called the " bread of life," believ- 
ag is termed an " eating or living upon" him. 
Considering him as a support, faith is described as 
leaning upon him. He is called a faithful friend ; 
nd faith is then denominated a u confiding or trust- 
ag" in him. He is set forth as a u refuge," and 
aith is then termed a u running or flying" to him 
3r safety. He is represented as the husband of 
is people, and then their faith is called giving 
bemselves to him. 

Many more instances might be produced of the 
iversification of believing in Christ, according as 



130 EXPERIMENTAL DIFFICULTIES. 

its object is represented ; for the purpose of setting 
forth the various infinite blessings in him, and bene- 
fits flowing from Him, who is the real believer's all 
in all. But I hope the above few instances may 
suffice to illustrate the true Christian's belief in 
Jesus respecting what he is ; with which faith sal- 
vation is inseparably connected in the Scriptures 
of truth. 

As to faith in the third sense, i. e. Whose he is : 
Faith, or believing in the last sense, if right, must 
be founded on the Divine word as well as the for- 
mer ; for that must sink which has not il Thus saith 
the Lord" for its support. If faith be a belief of 
the Divine testimony, then the grand inquiry ought 
to be, who the Scriptures declare to be interested in 
Christ ? To enforce the solemn inquiry, and lead to 
solid satisfaction in a manner so infinitely important, 
we may observe two things, which will readily be 
granted by every person of common understanding. 

1. All men are not savingly interested in Christ, 
for some are declared to be none of his. 

2. No man is described as belonging to Christ 
by his personal name, situation, profession, con- 
nexions, or descent. 

Who then have a right, according to Scripture, 
to conclude Christ is theirs, and they are his ? 
Some reply, Christ belongs to those who believe 
themselves savingly interested in him. But the 



WARRANT TO APPLY TO CHRIST. 131 

query returns, On what is such a faith or belief 
founded ? If their right to Christ arise from be- 
lieving hira to be theirs, they had no title to him 
before they so believed ; therefore the thing was 
false when they first believed it true ; and it is 
very extraordinary indeed that a falsehood should 
become a truth, by its being confidently believed, 
or industriously propagated. Faith makes no alter- 
ation in the nature of the thing believed. What 
is true does not become false because it is discre- 
dited. Nor is it possible that a lie should change 
its nature, and become true, however a person may 
strive to keep up a firm persuasion of its being a 
truth, and labor against doubting its reality. 

It might be happy for such professors, whose 
faith is founded on falsehood, if they could be made 
ashamed of their assurance, by a deep conviction 
that they bel\eve a lie, and rejoice in a thing of 
nought. 2 Thess. ii. 11; Amos vi. 13. In this 
condition, those most certainly are, who believe 
Christ is theirs without any Scriptural evidence to 
support the persuasion. But alas ! the bands of 
such are generally made strong by the joy that ac- 
companies their confidence : for they apply to 
themselves the promises of salvation, and think it 
would be a sin to doubt of their safety, and a much 
greater to cast away their confidence, which they 
apprehend will meet with a great recompense of re- 



132 EXPERIMENTAL DIFFICULTIES. 

ward. Such despise all evidences of a change of 
heart, and of the disposition of the soul, as legal 
and low : the maxim is, The weaker the evidence 
the stronger the faith. 

Some of the class referred to have defined faith 
to consist in a believing that Christ died for my 
sins. Such a definition, to be sure, is consistent 
enough with the sentiment of universal redemp- 
tion. For all who believe that doctrine must have 
such a faith, unless they should doubt their being 
of the human species. But if this sentiment be 
granted, the salvation of no man can be inferred 
from an interest in the Saviour's death, because 
those in hell (if it be allowed any of the human 
race are there) may with as much truth as those 
in heaven, say, Jesus loved me and gave himself 
for me. Such a faith is, therefore, destitute of 
evidence of a saving interest in Christ.* 

Others have asserted that faith is a believing 

* The belief that Christ died for my sins in particular cor- 
responds with Universalism, for all Universalists must believe 
that Christ died for their sins in particular. And if any sin- 
ners of the human race are in the world of misery, they too, 
may, if Universalism be, on this point, correct, believe that 
Christ died for their sins in particular. Hence, the belief 
that he so died for my sins does not secure my salvation ; for 
some who are not saved, may believe the very same, and hence 
I may be lost as well as they. This faith, then, is not that 
which saves the soul. j. A. w. 



WARRANT TO APPLY TO CHRIST. 133 

CJirist to be a person's own. Be not discouraged, 
ye seeking souls, with the boasted attainments of 
such believers as aforesaid, who glory in their 
freedom from doubts about their soul's salvation. 
You have a more sure word of prophecy, to which 
ye do well to take heed, as to a light shining in a 
dark place. God has given, in his word, a full 
description of all those who are interested in 
Christ, and are, as such, heirs of his salvation; 
and those who answer the description have a right 
to conclude, that through the grace of the Lord 
Jesus they shall be saved. Those who have not the 
spirit of the Lord Jesus Christ, however they may 
make their boast of God, as the carnal Jews did, 
are none of his. Rom. viii. 9. "They that are 
Christ's have crucified the flesh with the affections 
and lusts. ;; Gal. v. 24. They give full consent 
to the death of sin, and heartily cry respecting all 
their iniquities, Away with them, crucify them. 
They wish every sin to be the object of universal 
contempt, and would gladly put them to open 
shame. They account them the worst enemies to 
God and their souls ; and such is their enmity against 
those grand deceivers, that nothing can satisfy them 
short of their total destruction. 

The Spirit of God in the word, in describing the 
character of real saints, beareth witness with our 
spirit which are conscious of a real change, "that 
12 



134 * EXPERIMENTAL DIFFICULTIES. 

we are the children of God ; and if children, then 
heirs; heirs of God, and joint heirs with Christ." 
Rom. viii. 16, 17. Therefore, "he that believeth 
on the Son of God, hath the witness in himself." 
That is, he is conscious of the acts of his own 
soul, that they are in nature and hind, however 
they are deficient in degree, what the people of God 
in the Scriptures are described by. 

Every Christian, therefore, habitually believes 
that such persons as answer to the description of 
saints, whether themselves or others, shall have 
everlasting life, and that none but such shall 
be saved. He that believeth not God, hath made 
him a liar ; because he believeth. not the record 
that God gave of his Son. "And this is the re- 
cord, that God hath given to us eternal life, and 
this life is in his Son." 1 John v. 10, 11. There 
is a cordial believing in Christ respecting both, 
that he is, and what he is, and likewise respecting 
whose he is, in reference to the true character 
of those interested in him, before the believer 
may be fully satisfied respecting his own personal 
claim to Christ. 

Paul, writing to the saints at Ephesus, and 
speaking of himself and others who trusted in 
Christ, adds, "In whom ye also trusted, after that 
ye heard the word of truth, the gospel of your sal- 
vation. In whom also after that ye believed, ye 



WARRANT TO APPLY TO CHRIST. 135 

were sealed with that Holy Spirit of promise." 
Eph. i. 13. The saints were not confirmed in their 
personal interest in the promises, till after they 
trusted, or believed in Christ. 

Another apostle, in a letter to the people of God 
in general, says, "These things have I written 
unto you that believe on the name of Son of God; 
that ye may hnaw that ye have eternal life, and 
that ye may believe on the name of the Son of 
God." 1 John v. 13. He had in the letter laid 
down several marks, by which the saints are dis- 
tinguished from others ; such as obedience to God, 
hatred to sin, and love to the brethren ; and hereby 
(says he) we know that we know him. 1 John 
ii. 3. The weak among them, whom he called 
little children, he was confident, from the appear- 
ance of real holiness in them, were in a happy 
and safe condition, having their sins forgiven for 
Christ's sake. Yet these were not fully confirmed, 
though they had believed to the saving of the soul; 
therefore, what he had wrote for their serious con- 
sideration, was in order that they might be assured 
of eternal life, being included among those of whom 
he speaks in the preceding verse, u That have the 
Son." 

He supposes some professors might "believe 
without evidence," and boldly say, " we have fel- 
lowship with God." 1 John i. 6. Says another 



136 EXPERIMENTAL DIFFICULTIES. 

" I know him ;" chap. ii. 4 ; " and abide in him/' 
verse 6. "I love God;" chap. iv. 20. Yea/he 
supposes some professors might boast of having 
attained to sinless perfection ; chap. i. 8 But with- 
out any ceremony he pronounces all those who 
claim a title to salvation, without evidence of sanc- 
; tification, to be self-deceived, and strangers to God 
and truth. Chap. i. 6; ii. 10; iv. 20. 

Every true Christian is possessed of what Jesus 
terms an honest heart. Luke viii. 15. They would 
not, they dare not claim, or take possession of what 
is not their own ; they are persuaded that those who 
do, will be rejected at last, and made ashamed of 
their hope and presumptous persuasion. A God 
of truth can never require any man to believe a 
falsehood; nor. even any thing relating to a fact 
which is unrevealed. For instance, he requires 
men to believe there are three that bear record in 
heaven, and that these three are one ; and the union 
of two natures in the person of Christ. But how 
these are one, being not revealed, is neither the 
object of faith, nor the subject of human under- 
standing. The support of faith is the authority 
of God. Hence the Scriptures are called " the 
faithful word," Tit. i. 9 ; " the true saying of 
God." Rev. xix. 9. " And this is a faithful say- 
ing," (to be depended upon as an established fact,) 
"and worthy of all acceptation," (being fully 



WARRANT TO APPLY TO CHRIST. 137 

proved to be infinitely good as well as true,) " that 
Christ Jesus came into the world to save sinners." 
1 Tim. i. 15. 

Faith therefore includes not only an assent to 
gospel truths, but a persuasion of their infinite 
worth and transcendent glory ; and personal in- 
terest therein ariseth from the evidence of having 
received the truth in the love of it; for faith, ob- 
jectively considered, or as it respects the things 
believed by the Christian, is the compendium, or 
substance of things hoped for, as published in the 
glorious gospel of the grace of God. Faith ; sub- 
jectively considered, consists in the evidence of 
things not seen by the carnal mind, or corporeal 
eye. Heb. xi. 1. These hidden realities, though 
concealed from the wise and prudent, are revealed 
unto babes. Matt. xi. 25. Every one who really 
receives Christ Jesus the Lord, to them he gives 
power, or authority, to become the sons of God, 
even to them that believe on his name. However 
weak their faith may be, they are possessed of that 
which in its own nature is an evidence that they 
are born not of blood, nor of the will of the flesh, 
nor of the will of man, but of God. John i. 
12, 13. 

But though every heaven-born soul is the sub- 
ject of what evidences a relation to God, he has 
not always light enough to discern it. 
12* 



138 EXPERIMENTAL DIFFICULTIES. 

Besides, a view of the depravity of his heart 
frequently fills him with fear that he is not passed 
from death unto life. 

Such persons are referred to the following 
chapter. 



THE NEW BIRTH. 139 



CHAPTER II. 

CONCERNING THE NEW BIRTH. 

Some gracious people are greatly discouraged 
because they caunot ascertain the time when they 
passed under such a change. They are persuaded 
of the truth, and are convinced of the propriety of 
the Lord's solemn asseveration, u Yerily, verily, I 
say unto thee, except a man be born again, he can- 
not see (enter into) the kingdom of God." John 
iii. 3. But not knowing the time when they were 
born again, and perhaps, through confused ideas 
of what is intended by the term, they are kept in 
a state of uncomfortable suspense, and their pro- 
gress in vital religion is retarded, not knowing how 
to determine whether they are, or are not, born 
again. To such persons I would propose the fol- 
lowing considerations : 

Do you know the exact time of your natural 
birth? None do from their own knowledge and 
memory ; and though some cannot even obtain in- 
formation on what day, or even in what year they 
were born, yet they do not doubt of the fact. As 
effects in natural things lead back to their respec- 



140 EXPERIMENTAL DIFFICULTIES. 

tive causes, and are infallible proofs of their reality, 
so it is in spiritual affairs. In this manner we are 
taught in Scripture to proceed, in order to gain 
assurance respecting facts which fall not under 
immediate personal observation. Saith the apostle, 
" every house is builded by some man;" and 
as every structure is proof of human agency, so 
saints being God's workmanship, created anew in 
Christ Jesus, and habitations of God through the 
Spirit, the nature of the change produced in them 
proves Jehovah to be its author. Heb. iii. 4. 

The great inquiry should be, Whether we are 
the subjects of the heavenly birth or not? for the 
time when, is an immaterial circumstance. As it 
is not necessary to know the time of your natural 
birth, in order to prove your proper humanity, 
neither is the knowledge of the time of your spiri- 
tual birth at all needful to evidence your true 
Christianity; the change may be evident, though 
the time when it commenced be uncertain. 

To know whether a person is born again, it 
should be considered that the work of the Spirit 
of God upon the soul, whereby sinners are deno- 
minated new creatures, is set forth by figurative 
language. As there are new principles or disposi- 
tions produced, it is called a creation. " Created 
in Christ Jesus." Eph. ii. 10. As it bears resem- 
blance to procreation, it is therefore called a rege- 
neration and a new birth. These terms are used 



THE HEW BIRTH. 141 

for the purpose of illustrating its nature, the evi- 
dent and plain import of which are to point out, 
that a person who is the subject of such a gracious 
change, feels and views himself to be in such cir- 
cumstances, in a spiritual sense, as resemble the 
natural condition of an infant; for such persons 
feel themselves feeble and forlorn ; they are con- 
vinced of their utter inability to provide for the 
least of their numerous wants, or even to describe 
them : like a new-born babe, they desire the sin- 
cere milk of the word, which they relish, and are 
nourished by. They are dependent entirely on 
the Lord's care and kindness, who loves them, 
deals tenderly with them, feeds them with what is 
convenient for them, as they are able to bear it, 
clothes them with the robe of righteousness, and 
garments of salvation. He teaches them, grad- 
ually, the things relating to the kingdom of 
grace into which they are brought, and of which 
they are naturally ignorant \ for " they shall all 
be taught of God, from the least of them to the 
greatest of them." Isaiah liv. 13. As they have 
a disposition for spiritual activity, so the Lord 
increases their strength, takes them by the hand, 
teaches them to go. Hosea xi. 3. As they 
grow in acquainance with their heavenly Father, 
and the household of faith, they feel a love to 
God, a fear of him, have their dependence upon 
him, and are desirous of his presence, protection, 



14 v 2 EXPERIMENTAL DIFFICULTIES. 

and guidance. They love all the people of God, 
and those the best who, as they think, most 
resemble him. 

Those, therefore, who are thus dependent upon 
God, and have a relish for Divine things, or dis- 
positions towards God of a filial nature, have the 
evidences of being born again, having been brought 
with godly simplicity to receive the kingdom of 
heaven as a little child. Luke xviii. 17. 

The feeble and forlorn condition of the Jews, 
when God first entered into covenant with them, 
and they became his special property and care, is 
illustrated by an infant, in the most deplorable 
condition. Ezek. xvi. So the spiritual experiences 
of his people, both sorrowful and sweet, are repre- 
sented by the metaphor of a helpless infant, under 
the kind care of its loving, compassionate, and^ 
prudent parent. Such bear the likeness of their 
Father God. As by their first birth they partake 
of the image of the earthly, so by their second 
birth they are made partakers of the heavenly; 
for that which is born of the flesh, is flesh ; and 
that which is born of the Spirit, is spirit. John 
iii. 6. They that are born again, love what God 
loves, and hate what he abhors, which gradually 
increaseth as they grow in grace to maturity, as 
perfect men in Christ Jesus. A holy disposition 
is therefore an infallible proof of a heavenly 
descent. 



SPIRITUAL JOYS. 143 



CHAPTER III. 

SPIRITUAL JOYS. 

Many Christians are discouraged on account of 
not having been favored vrith such strong consola- 
tions as others speak of; and some are stumbled 
because of the short duration of their joy; and in 
both the above cases perplexities arise about the 
real difference between false and true pleasures 
attending religion. Such persons should consider, 
that it is not the height of consolation, nor the 
length of its continuance, which proves it genuine. 
Some of the Galatian church, of whose gracious 
state the apostle was in doubt, spoke of great- 
blessedness. Gal. iv. 15. The Israelites sang 
God's praise with great delight at the Red Sea, 
but soon forgot his works, and rebelled against his 
authority; the stony ground hearers received the 
word with joy, but not having depth of root, when 
tribulation came for the word's sake, their plea- 
sure and profession died. Even Herod heard John 
with gladness, yet clave to his sins ; and Ezekiel 
was a pleasant song to many of his hearers who 
took no delight in obedience to God. 



144 EXPERIMENTAL DIFFICULTIES. 

Some may hold fast their self-deception, and go 
down to hell rejoicing in a thing of nought; for a 
hope of deliverance from punishment cannot fail 
to give pleasure ; and while the pleasing expecta- 
tion is supported, the degree of consolation arising 
from a false hope may be equal, yea, superior to 
what is produced by a good one. Such not know- 
ing their own hearts, and the infinite evil of sin, 
are not plagued like other men. Psal. lxxiii. 5, 14. 
"We ought seriously to consider from what our 
comforts spring, and in what they terminate, in 
order to know and judge of their true nature and 
kind : false comforts frequently arise from a par- 
tial view of Grod's salvation. An unsanctified soul 
will rejoice in the hope of a deliverance from the 
punishment of sin, simply from the principle of 
self-love. But mere safety does not satisfy the 
truly gracious ; all such likewise want to have the 
power of sin subdued, and the pollution of sin 
removed ; their habitual prayer to God is, " Take 
away all iniquity, and receive us graciously." 
Hosea xiv. 1, 2. 

Pleasures arising from a prospect of freedom 
from sorrow, may be where sin maintains a full 
dominion ; " I shall have peace, though I walk in 
the imagination of mine heart, to add drunkenness 
to thirst." Thus he blesseth himself in his heart, 
when he heareth Jehovah's tremendous curse. 



SPIRITUAL JOYS. 145 

How awful is Heaven's language to such a daring 
deluded sinner ! M The Lord will not spare him, 
but the anger of the Lord and his jealousy shall 
smoke against that man, and all the curses that 
are written in this book shall lie upon him." 
Deut. xxix. 19, 20. 

False joy sometimes arises from the manner of 
relief being brought to the mind; but true pleasure 
springs from the matter applied, or the nature and 
suitableness of truth discovered. The sudden- 
ness of relief is only a circumstance in itself, and 
yet some build their hope of salvation upon it ; 
but those who infer that such impressions are all of 
God, and absolutely safe, forget that Satanical in- 
fluences are compared to darts : on the other hand, 
some unmercifully censure every extraordinary 
relief as diabolical. But times of dreadful temp- 
tations and overwhelming sorrows are periods which 
wilr%ot admit of delay ; and when viewed in that 
light, it is no wonder the soul with holy vehemence 
should cry, "make haste, make no tarrying, Oh 
my God." And, is it a wonder that God should 
hear prayer, or be found a present, yea, a very pre- 
sent help in time of trouble ? If not, why then 
should such appearances be opposed or doubted ? 
The Lord flies on the wings of the wind for the 
help of Jeshurun, and may he not avenge his own 
elect, who cry unto him day and night, and that 
13 



146 EXPERIMENTAL DIFFICULTIES. 

speedily, though he may seem to bear long with 
them; for as he sendeth forth his commandment 
upon earth, his word runneth very swiftly ? Yea, 
he says, " Before they call, I will answer: and 
whilst they are yet speaking, I will hear." Isaiah 
Ixy. 24. Daniel found this promise verified in 
his experience ; for while he was speaking in prayer, 
Gabriel being caused to fly swiftly, touched him, 
and told him, that at the beginning of his suppli- 
cation, the commandment came forth, in obe- 
dience to which he appeared in his favor. Dan. 
ix. 21, 23. 

Those, therefore, are not to be censured or dis- 
couraged, who have found that ere they were aware 
their souls were made like the chariots of Amina- 
dab ; provided their hope leads to holiness, and 
their peace and pleasure terminate in purity. Many 
christians have reason to admire the speedy man- 
ner in which the Lord has relieved them, #hen 
their prospects were dismal, and their souls with 
horror stood trembling on the brink of eternal 
woe ; like a poor criminal at the fatal tree, expect- 
ing every moment to launch into eternity, but 
who is happily prevented by the sudden arrival of 
a reprieve or a pardon from his gracious sovereign. 
He admires and is thankful for the speed with 
which the joyful message came. Notwithstanding 
which, he does not consider the manner of the 



SPIRITUAL JOYS. 147 

messenger's arrival; but the tidings brought are 
the principal spring of his joy, and the only 
foundation of his present security. The posts 
which carried the cruel edict from the Persian 
court, to destroy the Jews in every province were 
hastened by the king's commandment, as well as 
those despatched in their favor, therefore, the 
monarch's intention was not from thence discover- 
able. The speed with which a message is car- 
ried does not prove it to be of a favorable nature, 
nor does it so much as demonstrate from or to 
whom it is sent. 

Neither does the manner in which any portion 
of Scripture is brought to the mind, determine its 
being the language of God to that person in parti- 
cular; the mere mode of impressions is not essen- 
tial to spiritual comfort, conviction, or instruction. 
Yet many are encouraged or cast down more from 
the manner in which impressions are made on their 
minds, than from the matter expressed, or the na- 
ture and tendency of truth contained in the Scrip- 
tures. A genuine hope in God, or the enjoyment 
of pardon, is ever accompanied with self-diffidence ; 
such as are so favored, rejoice in Christ Jesus, and 
put no confidence in the flesh. Sacred pleasure is 
not only incomparably superior, but of a nature 
opposite to levity and carnal security ; fervent love 
to God will be excited and promoted by it. I will, 



148 EXPERIMENTAL DIFFICULTIES. 

says David, love the Lord, because he hath heard 
my supplication ; and of Mary it is said, she loved 
much because much was forgiven her. It invigo- 
rates repentance ; " they shall look upon me whom 
they have pierced, and mourn," yea, " shall be 
ashamed and confounded when I am pacified to- 
wards them, for all that they have done, saith the 
Lord." It promotes humble, cheerful, and uni- 
versal obedience; the language of such a soul is, 
" What am I? or what was my father's house, 
that thou shouldst bring me hitherto? How is 
it, Lord, thou shouldest thus manifest thyself! 
What shall I render unto the Lord ? I will run 
the ways of thy commandments. Bless the Lord, 
my soul." 

In regard to those who are distressed about the 
fluctuation of their enjoyments, it may be a relief 
to their minds to consider that God " went up from 
Jacob, in the place where he talked with him." 
Gen. xxxv. 13. David's mountain stood strong, but 
when the Lord hid his face, he was troubled. Per- 
manent joy is not to be expected in this world, 
but is reserved for the next. What God imparts 
now, is designed to encourage and forward the 
christian in his duty, and thus to profit rather 
than to please. The shorter our present comforts 
are, the oftener should we apply to the God of all 
consolation for the renewal of them; saying with 



SPIRITUAL JOYS. 149 

David, "Restore unto me the joys of thy salva- 
tion f and with the pensive prophet, u the hope 
of Israel, the Saviour thereof in time of trouble, 
why shouldest thou be as a stranger in the land^ 
and as a wayfaring man, that turneth aside to 
tarry for a night V Jer. xiv. 8. And the more 
watchful should we be lest we grieve the Holy 
Spirit, the Comforter, and cause him to withdraw 
his soul-cheering influences. 



13* 



150 EXPERIMENTAL DIFFICULTIES* 



CHAPTEEIV. 

INDWELLING SIN. 

A deep sense of internal depravity, or the pre- 
valency of sin in the heart, has often been very 
stumbling to serious christians, who ; on a view of 
their vileness, have been ready to conclude their 
cases are both singular and sad ; u If I be a chris- 
tian, why am I thus ?" 

It may be an advantage for such to reflect, that 
a soul-humbling sense of sin, and deep abasement 
before Grod, has been experienced by the most 
eminent saints recorded in Scripture. " Behold I 
am vile, I abhor myself." " I am undone. I am 
a man of unclean lips." " I blush to look up to 
heaven." "I am as a beast before thee." 
" Surely I am more brutish than any man, and 
have not the understanding of a man." u In me, 
that is, in my flesh, dwelleth no good thing. I am 
carnal, and sold under sin. I find a law in my 
members warring against that in my mind, leading 
me into captivity." " Iniquities prevail against 
me." " Evil is present with me. I cannot do the 
things that I would. wretched man that I am ! 



INDWELLING SIN. 151 

who shall deliver me V " We are all as an unclean 
thing." 

These, with many more instances which might 
be produced, demonstrate, that true believers, and 
they only, are properly acquainted with the plague 
of their own hearts. Why then should the chris- 
tian be discouraged through feeling himself to be, 
what those, who were eminent for godliness, have 
with shame and sorrow acknowledged they were ? 
Besides, have you not repeatedly entreated the 
Lord to search and try you, to discover what was 
in your hearts ? And shall you now be stumbled 
and discouraged because he has heard and answered 
your prayers ; and as God has given you an expe- 
rience similar to what was once the case of those 
who are now the subjects of spotless purity and 
perpetual praise, is it reasonable to conclude from 
thence you are not the subjects of a gracious change ? 
You may rather infer, that if the Lord had been 
pleased to have slain you, he would not have shown 
you such things as these. 

Remember the whole need not a physician, but 
those that are sick ; and grace has made rich pro- 
vision for healing all the diseases and maladies 
of the mind. Perhaps every good man will 
account himself of all others the most indebted to 
God and grace ; for he feels that in himself which 
he does not certainly know is in any other, for 



152 EXPERIMENTAL DIFFICULTIES. 

every heart only knows its own bitterness. By 
such experiences, the Lord is training his people 
for the future glory. For, accounting themselves, 
as Paul did, the chief of sinners, 1 Tim, i. 15, their 
own salvation will be the matter of eternal wonder, 
every one viewing his own deliverance as the effect 
of a peculiar exertion of Divine power, and an un- 
common display of rich superabounding grace. 
Being each under infinite deficiency, respecting 
their personal endeavors to extol the great Jeho- 
vah, mutual assistance will be intreated in the 
work of praise ; for the language of the redeemed 
of the Lord to fellow saints frequently is, " mag- 
nify the Lord with me, and let us exalt his name 
together." Psalm xxxiv. 3. 

Go on, then, ye blessed of the Lord, pressing' 
after the full possession of that salvation of which 
you see the absolute need, even a complete deliver- 
ance from sin, as well as from sorrow ; that grace 
which has rendered sin loathsome, and Christ 
lovely in your view, is sufficient for you. In a 
perpetual dependence on which, may you hold on 
your way with courage and caution, till you arrive 
at Zion's celestial gate! Then shall you obtain 
ioy and gladness, and sorrow and sighing shall flee 
away. Isaiah xxxv. 10. 



EXPERIMENTAL DIFFICULTIES. 153 

CHAPTER Y« 

ERRONEOUS VIEWS OP CHRISTIAN DOCTRINES. 

The progress of another class of christians is re- 
tarded by a false and discouraging representation 
of the distinguishing doctrines of grace : which are 
frequently asserted to be inimical to experimental 
religion, and of such a nature as to supersede per- 
sonal holiness, and render internal conformity to 
God unnecessary. 

Whatever God has revealed in his word, we may 
be sure is worthy of himself, and advantageous to 
his people. We ought diligently to inquire what 
Jehovah has revealed as matter of faith and obedi- 
ence; and whatever is of a divine origin demands 
our reverent attention, cordial reception, and cheer- 
ful obedience. It is the height of arrogance in a 
puny mortal to dispute with his 3Iaker about the 
propriety of what he does or says.* " man, who 
art thou that repliest against God 1" Rom. ix. 20. 
For the relief, of such serious minds as are perplexed 
and stumbled in consequence of the aforesaid objec- 
tions, let us briefly consider those doctrines which are 
generally supposed the most exceptionable in rela- 
tion to christian experience. 



154 EXPERIMENTAL DIFFICULTIES. 

First. The doctrine of imputation. This is not 
justly liable to the aforesaid objection; for the 
placing of the Redeemer's righteousness to the ac- 
count of his people does not supersede the work 
of the Spirit of Grod in the soul, nor render unne- 
cessary holiness of heart, or the exercises of spiri- 
tual graces. Imputation is not transfusion. It 
makes no alteration in the internal disposition. If 
it did, our sins being imputed to Christ would have 
tainted his holy mind. But though sin was placed 
to his account, and the Lord laid on him the ini- 
quities of us all : though He was made sin for us, 
that he might legally suffer in our stead according 
to law ; yet he was still the Holy One, who knew 
no sin as a principle in him. So Christ's righte- 
ousness u is unto all and upon all them that be- 
lieve/' Rom. iii. 22 ; by which they are freed from 
condemnation, but are not thereby made inwardly 
pure ; the righteousness of Christ is not infused as 
a holy principle in them, but put upon them as a 
heavenly robe. 

Now though righteousness delivers from death, 
and entitles to life, yet an internal disposition 
suited to the nature of heavenly felicity is abso- 
lutely necessary; therefore, there is need of a life 
of grace here, in order to a life of glory here- 
after; and, indeed, they differ only in degree, not 
in nature and kind. Hence, Jesus says, " I give 



IMPUTATION. 155 

unto them eternal life." John x. 28. "This is 
life eternal, that they may know thee, the only 
true God, and Jesus Christ whom thou hast sent." 
John xvii. 3. Men need a righteousness imparted, 
as well as a righteousness imputed ; the inner 
man of the heart is, therefore, created anew in 
righteousness and true holiness, in order to the 
enjoyment of true happiness. Being guilty, there 
was a necessity of Christ's fulfilling the law for 
us; but when perfect in holiness, the righteous- 
ness of the law will be fulfilled in us. By the 
former we escape eternal misery. By the latter 
we have a taste for, and are rendered capable of, 
enjoying heavenly felicity ; therefore, we ought to 
be as much concerned to possess a meetness for 
heaven, as a right to it. 

A capacity to enjoy does not give a title to en- 
joyment. A man, while sick, cannot enjoy the 
most pleasing inheritance. Yet no man in his right 
mind ever thought that the best state of health, 
or the firmest constitution, could give a title to 
an estate. So the believer's claim to future glory, 
or entitling righteousness, does not arise out of 
his own personal qualifications, though there is 
a necessity of perfect holiness, in order to com- 
plete happiness. " This is the heritage of the ser- 
vants of the Lord ; and their righteousness is of 
me, saith the Lord." Isaiah liv. 17. In answer 



156 EXPERIMENTAL DIFFICULTIES. 

to the solemn question, "Who shall ascend the 
hill of the Lord, and who shall stand in his holy 
place ? it is said, " he that hath clean hands and 
a pure heart, he shall receive the blessing from 
the Lord, and righteousness from the God of his 
salvation." Psalm xxiv. 4, 5. The believer, 
therefore, longs for purity, but, after all his reli- 
gious attainments, resolves to go through life, 
down to death, and home to glory u in the strength 
of the Lord God," saying, " I will make mention 
of thy righteousness, even of thine only." Psalm 
Ixxi. 16.* 

Second. Some are ready to object against the 
efficacious nature of Divine grace in conversion, 
and say " that constraining grace cannot be con- 
sistent with the natural freedom of the human 
will. For if I freely choose the things of God, 
how is my choice owing to divine grace ? And if 

* Justification and sanctification have each their own ap- 
propriate place in the Christian system. Both are absolutely- 
indispensable, and of course neither is inimical to the other. 
Only let them be distinguished properly, and their harmony 
becomes obvious. Justification is by the imputation of Christ's 
righteousness. Sanctification is by the Spirit's operation on 
the heart. Justification is a declaration ma.de resjiecting us ; 
sanctification is a work wrought in us. Justification frees us 
from condemnation ; sanctification cleanses us from pollution. 
Justification affects our state in point or law ; sanctification 
improves our condition in point of fact. J. A. w. 



EFFICACIOUS GRACE. 157 

I be impelled by the power of grace, bow am I 
free in my choice V 3 

By proper attention to our experience of men- 
tal acts, whether as creatures or christians, it will 
be found that choosing is a preferring some per- 
sons or things above others. The preference or 
choice, is the effect of their appearing more agree- 
able, or having an ascendency to our esteem. 
However precious or excellent any thing be in it- 
self, yet if that worth be not discovered, it does 
not become the object of choice. 

Things are therefore chosen or refused, according 
as they are presented to the mind's view, as agree- 
able or disagreeable. Now, as the natural man 
cannot know the things of the Spirit of God, be- 
cause they are spiritually discerned, therefore, he 
does not choose them. Their Divine beauty and 
spiritual excellency lie concealed from the carnal 
mind; therefore natural things are chosen or pre- 
ferred to spiritual, being more agreeable to the 
mind in its unrenewed state. But when omni- 
potent grace begets new principles in the soul, 
and opens the understanding to behold things as 
they really are, then the world and all temporary 
good sinks into nothing and vanity, when com- 
pared with Christ and the blessings of the gospel. 
Now the will, which before freely chose sinful de- 
lights, as freely chooses the one thing needful. 
14 



158 EXPERIMENTAL DIFFICULTIES. 

Christ, in whom sinners saw no form nor comli- 
ness wherefore they should desire him, is now in 
their esteem the chief among ten thousand, and 
altogether lovely. Now they freely choose such 
things for their portion, and such persons for their 
associates, as before they had an utter aversion to. 
Now they as freely choose the paths of virtue and 
religion, as before they did those of vice and 
sensuality. If there be such an alteration ex- 
perienced, need I ask such a happy soul, " "Who 
maketh thee to differ?" 1 Cor. iv. 7. Surely 
such will be free to acknowledge with the apostle, 
" By the grace of God I am what I am." 1 Cor. 
xv. 10. If so, you cannot consistently object, 

Thirdly ; To the doctrine of election ; for it looks 
upon you with a friendly aspect, and by it you are 
informed, that grace was treasured up for you in 
Christ Jesus before the world began ; and if God 
has now given grace to you, the certain pledge of 
glory, it surely will not be offensive to be informed 
that he intended to do so, and that he had it in 
reserve for you before he bestowed it upon you. 

You cannot complain of his having loved you 
too soon, or made gracious provision for you too 
early. No, you will admire and adore the free 
and distinguishing grace of the Father, who chose 
you from everlasting, set you apart for himself, 
preserved you in Christ Jesus, and by his Spirit 



ELECTION. 159 

called you with a high calling, and is now fitting 
you for the full enjoyment of " the salvation 
which is in Christ Jesus with eternal glory." 
2 Tim. ii. 10. " Put on, therefore, (as the elect 
of God, holy and beloved,) bowels of mercies, 
kindness, humbleness of mind, meekness, long 
suffering," Col. iii. 12, which you are under the 
strongest obligations to discover to your fellow- 
christians and fellow-creatures. Ever remember 
that those who " are a chosen generation, a royal 
priesthood, an holy nation, a peculiar people, 
should show forth the praises of him who hath 
called them out of darkness into his marvellous 
light. 1 Pet. ii. 9. 

This doctrine is not discouraging in its own 
nature, (however it may be represented,) to any 
sincere seeking sinner. Such are not called to 
produce evidences of their election, in order to 
warrant their application to Jesus for salvation. 
No, my dear friends, your present concern is now 
to have guilt and pollution removed, that you 
may stand accepted before Jehovah's bar. To 
you there is a fountain opened, the blood of Jesus, 
which cleanseth from all sin. Your desire of 
coming to Christ, under a sense of the absolute 
need you are in of a Saviour, is a hopeful sign 
that you shall know, if you follow on to know the 
Lord. None but the chosen of God do ever hear- 



160 EXPERIMENTAL DIFFICULTIES. 

tily choose religion as the one thing needful ; and 
the language of the compassionate Saviour is, 
"all that the Father giveth me shall come to me; 
and him that cometh to me I will in nowise cast 
out." John vi. 37. 

Therefore such as long and wait for the salva- 
tion of God, through sanctification of the spirit 
and belief of the truth as it is in Jesus, whose 
heart's desire, is to be found in Christ, and with- 
out blame before him in love, will never meet with 
a disappointment; for he who cannot lie hath 
said, " He will regard the prayer of the destitute, 
and not despise their prayer." Ps. cii. 17. He 
satisfieth the longing soul, even such as (for the 
present) sit in darkness, and in the shadow of 
death, being bound in affliction and iron. Ps. cvii. 
9, 10. Cordially to embrace Christ, and delibe- 
rately to take up his cross and follow him, are the 
genuine effects of electing love. To every such 
soul the language of the Lord is, " Yea, I have 
loved thee with an everlasting love : therefore with 
loving kindness have I drawn thee." Jer. xxxi. 3. 
" The Lord thy God in the midst of thee is 
mighty; he will save, he will rejoice over thee 
with joy; he will rest in his love; he will joy 
over thee with singing." Zeph. iii. 17. 

You who love the Lord, and desire to be en- 
tirely and eternally devoted to him, you know and 



ELECTION. 161 

are sure you were not naturally so disposed ; and 
if so, that new covenant promise made to Ini- 
manuel has been fulfilled in your favor. " Thy 
people shall be willing in the day of thy power." 
Ps. ex. 3. Tou who are conscious of having 
chosen and elected the Lord as your God, need 
not perplex yourself about his choice of you as his 
people. But know that the Lord has set apart 
him that is godly for himself. Ps. iv. 3. There- 
fore, blessed is the man whom the Lord hath 
chosen, and caused to approach unto him. Psalm 
lxv. 4. For the foundation of God standeth sure, 
having his seal, The Lord knoweth them that are 
his. 2 Tim. ii. 19. 

This doctrine is a source of strong consolation 
to them who have fled for refuge to Christ, the 
hope set before them. Heb. vi. 17, 18. For in 
the midst of all the perplexing difficulties and 
trying occurrences in this fluctuating world, such 
may triumph in the hope of eternal life, which 
God that cannot lie promised them in Christ Jesus 
before the world began. Titus i. 2. For yet a 
little while, and he that hath said he shall come, 
will come and will not tarry; then shall they 
meet with a hearty welcome into the kingdom pre- 
pared for them from the foundation of the world. 

Fourthly. If discouragements be removed re- 
specting the doctrine of election, it is not probable 
14* 



162 EXPERIMENTAL DIFFICULTIES. 

that redemption will be viewed in a light unfavor- 
able to weak Christians. Every truth relating to 
the law of God or the gospel of grace, if properly- 
stated, will be disgustful to the carnal and unsanc- 
tified mind. But those who are Christians indeed, 
though they may be ignorant of, or even preju- 
diced against, the terms by which truths are dis- 
tinguished; yet the nature of truth is not with 
them an object of aversion; as personal election 
is not prejudicial to such, it cannot be thought 
redemption should be so. 

The election and redemption of men are insepa- 
rably connected in Scripture as distinct links in 
the grand chain of gospel truth. The personal 
objects and end are the same in each; and Christ's 
claim to his people is founded on both ; " Thine 
they were, and thou gavest them me. I pray not 
for the world, but for them which thou hast given 
me, for they are thine. And all mine are thine, 
and thine are mine." John xvii. 6, 9, 10. As 
they were given to him, so they were purchased 
by him ; they were committed to his care as sheep 
to a shepherd, and he' laid down his life for them. 
John x. 15. " The church of God, which he 
hath purchased with his own blood," Acts xx. 28, 
called " the precious blood of Christ, as of a Lamb 
without blemish and without spot." 1 Pet. i. 19. 
They were given him " out of the world." John 



REDEMPTION. 163 

xvii. 6. And he redeemed them u from among 
men." Rev. xiv. 4. 

When God choose his people, he foreknew that 
man would fall, and the whole human race would 
lose their purity, and become transgressors from 
the womb. Isaiah xlviii. 8. He therefore chose 
them to complete salvation and purity, that they 
might be " without blame before him in love." 
Eph. i. -4. Christ in whom they were chosen, and 
to whose care they were committed, being consti- 
tuted the Head of the church,, he became the 
Saviour of the body, and " gave himself for it, that 
he might sanctify and cleanse it with the washing 
of water by the word : that he might present it to 
himself a glorious church, not having spot or 
wrinkle, or any such thing; but that it should be 
holy and without blemish." Eph. v. 25 — 27. 
Powerful operations of grace in and upon the church 
and chosen of God, by which they are purified and 
made meet for heaven, are necessarily connected 
with the redemption which Jesus obtained for them 
by his precious blood. Divine justice was satisfied 
with the stipulated price, and infinite power secures 
the purchased possession. 

Such a redemption is suitable to Christians of 
every rank, and discouraging to none, if its nature 
be known properly, or what is included in it be 
duly considered. 



164 EXPERIMENTAL DIFFICULTIES. 

Those who come to Christ consider themselves 
as criminals justly condemned, and therefore in 
absolute need of a pardon. i God be merciful to 
me a sinner/ is the language of each * and where 
should such look for relief but to the Saviour, " in 
whom we have redemption through his blood, the 
forgiveness of sins, according to the riches of his 
grace V 9 Eph. i. 7. Gracious souls are conscious 
of having grievously departed from God. "All 
we, like sheep, have gone astray : we have turned 
every one to his own way." Isa. liii. 6. " All our 
righteousnesses are as filthy rags." Isa. lxiv. 6. 
But Jesus, to whom the flock belonged, has made 
satisfaction for the damage sustained; for "the 
Lord laid on him the iniquity of us all." His 
people know they have trespassed and are unable 
to make a recompense ; for, being poor, they have 
nothing to give unto him against whom they have 
trespassed. Numb. v. 7. But in this doctrine 
Jesus is represented as the kind and compassionate 
kinsman who engaged, that for the trespass of his 
people a recompense should be made unto the Lord. 
He was therefore wounded for our transgressions, 
he was bruised for our iniquities, and " redeemed 
us from the curse of the law, being made a curse 
for us." Gal. iii. 13. 

Do they consider themselves afar off from God, 
and desire to be a people near unto the Lord ? 



REDEMPTION. 165 

How cheering to such is the doctrine of redemp- 
tion ! Wherefore remember ye, said Paul to the 
saints in his day, that " ye were without Christ, 
being aliens from the commonwealth of Israel, 
having no hope, and without God in the world ) 
but now in Christ Jesus, ye who sometimes were 
far off, are made nigh by the blood of Christ/' 
Eph. ii. 12, 13. "For Christ also hath once suf- 
fered for our sins, the just for the unjust," not that 
he might only open, or put us into a way in which 
we might possibly attain to glory, but u that he 
might bring us to God." 1 Pet. iii. 18. In this 
the saints triumph in heaven, and of this they sing, 
saying, u Thou wast slain, and hast redeemed us to 
God by thy blood." Rev. v. 9. Cheer up ye dis- 
couraged souls, " for with the Lord there is mercy, 
and with him is plenteous redemption. And he 
shall redeem Israel from all his iniquities." Psalm 
cxxx. 7, 8. 

The Redeemers priesthood and power are un- 
changeable. u Wherefore he is able also to save 
them to the uttermost that come unto God by him, 
seeing he ever liveth to make intercession for them." 
Heb. vii. 24, 25. You who are now the servants 
of God, were once slaves to Satan and sin, serving 
divers lusts and pleasures; wherefore the great 
deliverance and happy change are entirely owing 
to the efficacy of redemption. 



166 EXPERIMENTAL DIFFICULTIES. 

How thankful ought we to be, who are made 
free from such an awful state of bondage; "for as 
much as ye know that ye were not redeemed with 
corruptible things, as silver and gold, from your 
vain conversations received by tradition from your 
fathers, but with the precious blood of Christ." 
1 Pet. i. 18. 

That peculiar and particular redemption of which 
Christ is the author, cannot justly be deemed dis- 
couraging to any who are sensible of their misery, 
and long for deliverance; because those who are 
declared in Scripture to be personally interested in 
this special blessing, are described by qualities of 
mind and exercises of soul, many of which the 
weakest christian knows and feels himself to be the 
subject of; such as a conscious sense of spiritual 
depravity, debt, and danger, joined with an appro- 
bation of Jesus, and desires after those blessings 
which result from his merits and mediation. 

Let saints rejoice in, and sinners seek, this great 
redemption, which consists in a deliverance " from 
the curse of the law," Gal. iii. 13 ; " from all ini- 
quity," Tit. ii. 14 ; from u the works of the devil," 
1 John iii. 8 ; from " bondage/'' Heb. ii. 15 ; from 
u the power of the grave," Hos. xiii. 14 ; and "from 
the wrath to come," 1 Thess. i. 10. From these 
considerations, the certain salvation of all the re- 
deemed may be safely inferred, for the redemption 



FINAL PERSEVERANCE. 167 

is not only copious, but durable ; for Jesus has 
" obtained eternal redemption for us." Heb. ix. 
12. Therefore of the way of holiness it is asserted 
that " the redeemed shall walk there, and the ran- 
somed of the Lord shall return, and come to Zion 
with songs, and everlasting joy upon their heads ; 
they shall obtain joy and gladness, and sorrow and 
sighing shall flee away." Isaiah xxxv. 9, 10. 

Fifthly. The doctrine of final perseverance can 
scarcely be a stumbling block to the saints, and 
none but such ought to hope they shall be saved. 
Those who enter upon a journey, and are very 
desirous of a safe arrival, will not count it a dis- 
advantage to have a guide, ^(Rwill watch over 
them night and day, and never leave them, but 
conduct them through every difficulty they may 
meet with. Is it reasonable to suppose they will 
be discouraged to hear that every thing is pre- 
viously prepared by a kind friend that went on 
purpose, as their forerunner, for their accommoda- 
tion while on the road, and their joyful entrance 
and welcome reception to those mansions where 
they wish to dwell for ever ? 

Would it sink the courage of a soldier, or cause 
dim to enter the field of battle with reluctance, 
because he is given to understand, that no one 
who draws the sword in favor of his sovereign 
shall be slain, but shall assuredly gain a glorious 



168 EXPERIMENTAL DIFFICULTIES. 

victory, and return with songs of triumph to the 
grand metropolis, and there in the midst of mil- 
lions of joyful spectators receive every mark of 
honor and approbation which can be desired from 
the king ? 

The doctrine, if properly understood, cannot be 
disadvantageous to any man, though it be fre- 
quently abused, as every other part of revelation 
is, and likewise its Divine Author. It does not 
encourage sloth, or suppose the exercise of grace 
unnecessary, and render caution needless. No, it 
is " through faith and patience they inherit the 
promises." The intention and design of the great 
and precious promises are to encourage a close 
adherence to Christ, and a continuation in well 
doing, as connected with eternal life. And it is a 
stimulating motive not to be idle, when they 
know their labor shall not be in vain in the Lord. 
1 Cor. xv. 58. To know that the doctrine is a 
truth, I need only say, Search the Scriptures, 
which testify of Christ's near relation to them : 
the strength of his love towards them; the in- 
finite price he gave for them : the change he has 
wrought in them, and the declaration he has made 
concerning them, that where he is they shall be, 
and because he lives they shall live also. 



PROVIDENCE. 169 



CHAPTER VI. 

PROVIDENCE. 

Many Christians are stumbled and discouraged 
because God's providences appear in various in- 
stances, to be contrary to his promises. To consi- 
der them as real opposites, the good man knows 
would be absurd. But not being able to reconcile 
them as relating to himself, he therefore is ready 
to conclude, that as providences are gloomy and 
appear against him, he has no right to interpret 
the promises of God in his favor. It may be a 
relief to such to observe, 

First. Jehovah's proceedings are extremely mys- 
terious. His ways are in the sea, and his foot- 
steps are not known. As the Governor of the 
world, clouds and darkness are round about him, 
and the most penetrating creature cannot pry into 
his deep and vast designs. To impeach his con- 
duct is the greatest insolence, to prescribe to him 
rules of propriety, is horrid presumption. TTe 
ought to u be still, and know that he is God/' 
and does all things well ; therefore as relating to 
his will and operations, we may truly say, What- 
ever iSj is best. 

15 



170 EXPERIMENTAL DIFFICULTIES. 

The history of Joseph is* a striking proof of the 
mystery of Providence; the Lord's kindness to 
him at last appeared, notwithstanding all the 
awful consequences attending his brethren's cru- 
elty. Through ignominy he was brought to honor; 
through slavery, to liberty and authority; by 
means of a prison he was advanced to a palace. 
Let discouraged Christians wait with patience, till 
they see in what their trials terminate. When a 
decision is difficult and dangerous, a suspension 
of judgment is safe; therefore judge nothing be- 
fore the time. 

Second. GoocL and great men have frequently 
been mistaken when they have ventured to pass 
judgment on the proceedings of God. David 
thought he should one day die by the hand of 
Saul. Providence wore such a gloomy aspect, that 
he concluded the promises respecting him would 
never be accomplished. Jacob said of trying Di- 
vine dispensations, " All these things are against 
me." And yet those very providences brought 
him into such a state of honor, comfort and tran- 
quillity, as he never before enjoyed. So awful 
and intricate were the Divine proceedings toward 
Job, that he appeared to his friends a singular 
object of God's displeasure. Yea, he himself 
verily thought that the Lord counted him as an 
enemy ; and treated him as such. You who think 



PROVIDENCE. 171 

there is no sorrow like unto your sorrow, attend 
to the lamentation of that man of God, which 
he uttered in the anguish of his spirit, and mark 
the complaint which Job made in the bitterness 
of his soul, ch. vii. from verse 3 j ch. xiii. 24, 27 ; 
ch. xvi., and ch. xix. 6, 21. Jeremiah, who with 
remarkable courage pleaded on Heaven's behalf 
against a revolted nation, though he had sweet 
intercourse with the Most High, yet, through a 
complication of trying dispensations, said, " Surely 
against me is he turned. " Lam. iii. 3. Such dis- 
couragements have not only attended some few 
individuals who have been called to bear the bur- 
den and heat of the day, but have accompanied 
the people of God in general. " Zion said, the 
Lord hath forsaken me, and my Lord hath for- 
gotten me." Isa. xlix. 14. 

The above, and many more instances of the like 
kind, are left on sacred record, for our admoni- 
tion : these mournful proofs of human weakness 
serve to convince us of our incapacity to discover, 
in dark dispensations, the harmony and connexion 
between the kindness of God's heart, and the ope- 
rations of his hand; likewise of the necessity of 
walking by faith, and not by sight. Those, there- 
fore, "who are in darkness, and have no light," 
are graciously invited and encouraged to " trust 
in the name of the Lord, and stay themselves upon 



172 EXPERIMENTAL DIFFICULTIES. 

their God." " You have heard of the patience of 
Job, and have seen the end of the Lord, that the 
Lord is very pitiful and of tender mercy." May 
the discouraged christian come to the same resolu- 
tion, which that eminent man of God did, saying, 
" Though he slay me, yet will I trust in him." 
Job xiii. 15. 

Thirdly. By such trying providences the Lord 
discovers to his people what is in their hearts, 
Deut. viii. 2 ; their humility and repentance are 
promoted, and their dependence on God increased. 
They are put upon self-examination, in order to 
know why the Lord contendeth with them : each 
one, therefore, with solemn seriousness, is brought 
to interrogate conscience, saying, What have I 
done ? And seeing the absolute necessity of direc- 
tion, support, and pardon, they become more fre- 
quent and fervent in prayer. Like Jacob, they 
retire from the world to wrestle with God ; and 
being encouraged by his precious promises, are, 
therefore, resolved not to let him go without a 
blessing; therefore, they cry unto him day and 
night, (Luke xviii.,) praying without ceasing. And 
many kind interpositions of Providence are recorded 
in Scripture, and are still experienced by his peo- 
ple, who have by adverse dispensations been stirred 
up to seek the Lord with their whole hearts. When 
Jacob wept and made supplication to his God, the 



PROVIDENCE. 173 

terrible prospect of his brother's approaching him 
at the head of a furious ariny, breathing ven- 
geance, was changed into a melting scene of ten- 
der friendship and affection. Esau's dreadful de- 
signs were at once dismissed ) and instead of killing, 
he salutes his brother with kisses, and generously 
offers his service for his future protection. 

Thus providences are in fact designed to fulfil 
the promises of God in a way which prepares the 
minds of his people for the reception of the favor 
he intends to confer. Thus God's wisdom, good- 
ness, power, and veracity, become the object of 
admiration ; for thereby the Lord makes crooked 
things straight, and rough places plain, humbles 
and yet helps, discovers the corruption of the hu- 
man heart; and thus from a sense of meanness 
and misery, difficulty and danger, deliverances ap- 
pear more conspicuously the effects of wonderful 
grace. 

God trieth the righteous by a suspension 
of promised mercies, and such delays are often 
interpreted as denials, through the prevalency of 
unbelief. But let tried christians consider the 
conduct of Providence towards the heirs of pro- 
mise, as recorded in Scripture, in order to the sup- 
port of hope, and a patient waiting for Christ. 
Abraham was kept waiting five-and-twenty years, 
and then with joy embraced the promised son. 
15* 



174 EXPERIMENTAL DIFFICULTIES. 

Promised mercies frequently are mistaken in 
their first appearance, through their being viewed 
Tdv the eye of sense and reason, as clothed with 
the garb of misery. The choicest mercies have 
come in disguise; therefore who can by present 
appearances know what is good for a man in this 
life, which he spendeth as a shadow? Ecc. vi. 
12. It is evident, from an impartial survey of Je- 
hovah's conduct, that the methods he takes to 
accomplish his own gracious designs, and his peo- 
ple's holy desires, are worthy of himself, though 
frequently the very reverse of the plans of finite 
wisdom ; as remarkably evidenced in his dealings 
with Abraham, Jacob, Joseph, Moses, David, 
Daniel, and many others whose religious characters 
shine as stars of the first magnitude, in the horizon 
of grace. 

Fourthly. Another spring of perplexity respect- 
ing the providences of God, is, mistaken views of 
the nature of Divine promises. Spiritual blessings 
promised in the Scriptures are frequently construed 
as including certain degrees of temporal felicity. 
Such an interpretation prevailed among the disci- 
ples of Christ; and being disappointed in their 
hopes of such enjoyments, therefore, sorrow 
filled their hearts, the expectation of earthly dig- 
nity and worldly splendor beclouded their minds, 
and darkened their understandings respecting the 



PROVIDENCE. 175 

spiritual glories of Christ, the nature of his king- 
dom, and designs of his death. Though there was 
an inconsistency and real contrariety in nature be- 
tween the proceedings of God and his promises as 
interpreted by them, yet afterwards, when favored 
with a clearer understanding of the Scriptures, 
they saw a happy harmony, and an inseparable 
connexion between them, and rejoiced in the ac- 
complishment of the promises of God, which were 
all found, yea, and amen, in Christ Jesus. 

To prevent the like mistake among believers, 
the apostle to the Hebrews points out various try- 
ing providences attending the worthies of old ; who 
wandered about in sheep skins and goat skins, be- 
ing destitute, afflicted, tormented, but through 
faith and patience are now inheriting the promises. 
Therefore, having nothing of this world is not in- 
consistent with inheriting all things which relate 
to the world to come. The Lord has promised to 
provide for his people's real wants in this life. 
He hath said, " Thy bread shall be given, and thy 
water shall be sure;" "your heavenly Father 
knoweth you have need of these things." " He 
careth for you," — but he hath not described the 
quality or quantity of earthly good, with which 
you shall be fed. Poverty, yea extreme poverty, 
has been the lot of many heirs of glory. The 
churches in Macedonia were in deep poverty. Yet 



176 EXPERIMENTAL DIFFICULTIES. 

many of the children of God were poorer than they 
to whose relief the said churches contributed, even 
beyond their power, of which the apostle Paul 
bears record, 2 Cor. viii. 1 — 5. "Uunto the 
church in Smyrna write these things, saith the first 
and the last, which was dead and is alive, I know 
thy works and tribulation and poverty, but thou 
art rich." Rev. ii. 8, 9. 

" Hearken, my beloved brethren, hath not God 
chosen the poor of this world, rich in faith, and 
heirs of the kingdom, which he hath promised to 
them that love him?" Jam. ii. 5. The same in- 
spired writer even supposes a brother or sister to 
be naked, and destitute of daily food, ver. 15. 
Such have therefore been spoken of by the appella- 
tion of poor saints. Rom. xv. 26. A distressed 
saint may lie at the door of a rich sinner without 
receiving a crumb of relief, and appear as if for- 
saken by God and man. But oh, how great the 
change ! How vast the difference in eternity ! He 
who seemed as if neglected by heaven and earth, 
ascends at death to glory and to Abraham's bosom ; 
while the sumptuous liver sinks down to hell, and 
being in torment, asks in vain for a drop of water. 
But of Lazarus, it is said with an air of sacred 
pleasure, now he is comforted. 

Fifthly. Some have great discouragements and 
perplexity, arising from the failure of what they 



PROVIDENCE. 177 

have considered as special and direct promises made 
to them in particular, as relating to the path of 
duty, or the enjoyment of some future good. The 
persuasion of promises being made to them in par- 
ticular, arose perhaps from some portion of Scrip- 
ture being impressed on their mind, the terms and 
language of which were exactly suitable to what 
they had been seeking the Lord about, and there-* 
fore deemed expressive of his mind in that particu- 
lar; and the failure of these, discourages their hope 
respecting the fulfilment of those which relate to 
their eternal salvation. 

For the relief of such I observe, that though 
it is not denied but that, in some special cases 
the Lord may have favored some of his people with 
intimations of his mind in the manner aforesaid, 
nevertheless there is commonly danger and disap- 
pointment attending such a construction of Scrip- 
ture in ordinary affairs ; for we need no new revel- 
ation to point out the path of duty, the Scriptures 
being sufficient for such a purpose, and a more sure 
word of prophecy than anything referred to above. 
A criminal curiosity or anxiety to know future 
events, the Lord in mercy may reprove in his people, 
by disappointments. The design of the promises 
of God is to encourage faith and hope in the Lord, 
that he will provide what he sees necessary, and 
give what is good to those who fear him; but not 



178 EXPERIMENTAL DIFFICULTIES. 

to make a previous discovery in what manner lie 
will support and supply. Even Moses, the man 
of God, seems to have been mistaken in regard to 
the time when, and the means by which the Lord 
intended to accomplish the deliverance of his peo- 
ple from the bondage of Egypt; for when he 
defended the injured Israelite, and avenged him 
'that was oppressed, he supposed his brethren would 
have understood that God by his hand would have 
delivered them, but they understood not; Acts 
vii. 25. And instead of his being then embraced 
as a deliverer, he was informed against, and ban- 
ished as a delinquent. He continued in a state of 
exile for" forty years ; and afterwards, when the 
Lord sent him from Midian to Pharaoh, to demand 
in his name Israel's release, instead of deliverance, 
their bondage was increased, and his conduct 
severely censured ; on which account he returned 
unto the Lord, and said, " Lord, wherefore hast 
thou so evil entreated this people ? Why is it that 
thou hast sent me ? For since I came to Pharaoh 
to speak in thy name, he hath done evil to this 
people; neither hast thou delivered thy people at 
all;" Exod. v. 21 — 23. And when providences 
turned up contrary to what Jeremiah expected, he 
in the bitterness of his soul uttered these awful 
words : (i Lord, thou hast deceived me, and I 
was deceived." Jer. xx. 7. 



PROVIDENCE. 179 

From the above instances it is evident that per- 
sons may be in some cases disappointed in their 
most sanguine expectations in regard to the dis- 
pensations of God in this life, and yet the founda- 
tions of their hope remain unshaken in reference 
to eternal salvation. May christians be cautious, 
and not use the word of the Lord in such a manner, 
and for such purposes, as were never intended ! 
To interpret the designs of God, from detached 
sentences, either impressed on the mind, or as first 
presented to the eye on opening the sacred volume, 
is very injudicious, and has an entangling tendency; 
therefore, as the apostle says, " We do not cease to 
pray for you, and to desire that ye might be filled 
with the knowledge of his will, in all wisdom and 
spiritual understanding." Col. i. 9. In order to 
which may you be enabled to compare spiritual 
things with spiritual; 1 Cor. ii. 13. u Let the 
word of Christ dwell in you in all wisdom. " 
Col. iii. 16. 

The mistakes of eminent saints are recorded, 
not for our imitation, but our admonition, and to 
prevent overwhelming despondency on viewing our 
own mistakes, and to show the necessity of a care- 
ful examination of ourselves, fervent application 
to God, humble dependence on him, cheerful obe- 
dience to him, and a patient waiting for him. u For 



180 EXPERIMENTAL DIFFICULTIES. 

whatsoever things were written aforetime, were 
written for our learning ; that we, through patience 
and comfort of the Scriptures might have hope." 
Kom. xv. 4. 



PART III. 

PRACTICAL DIFFICULTIES. 



CHAPTER I. 

SINS OF PROFESSORS. 

The disposition and conduct of some professors 
of religion, is very stumbling to serious inquirers 
after the way in which they should walk. 

First. A proud censorious spirit, condemning 
the weak as worthless, and treating inferiors with 
an air of contempt, is very trying and discourag- 
ing. But who hath despised the day of small 
things ? God does not, therefore men ought not ; 
and it is certain a humble christian cannot. Let 
the weak and discouraged christian contemplate 
the compassionate Saviour, who will not break the 
bruised reed, nor quench the smoking flax. The 
lambs he will lay in his bosom, and gently lead 
those that are with young, and to them who have no 
might he will increase strength ; the strongest be- 
liever was once a babe in Christ j the tallest cedar 
16 (181) 



182 PRACTICAL DIFFICULTIES. 

once was not superior to the lowest shrub; and the 
stoutest oak was once in as tender a state as a fee- 
ble straw. How unreasonable then to despise the 
weak, seeing that those who have arrived to the 
highest eminence in religion, in their beginnings 
were but small. Those, therefore, who are strong, 
ought to bear the infirmities of the weak, and not 
to please themselves. Support the weak, is the 
Lord's express command. Hence, says the apos- 
tle, " let us not therefore, judge one another any 
more, but judge this rather, that no man put a 
stumbling-block, or an occasion to fall, in his bro- 
ther's way." Rom. xiv. 13. 

Secondly. Loose professors are extremely per- 
nicious; of such the apostle spoke with weeping, 
and pronounced them enemies to the cross of 
Christ. By them saints are discouraged and sin- 
ners hardened, the good ways of God are evil 
spoken of, religion reproached, the righteous tra- 
duced, and the name of the Lord blasphemed. 
When professors fall into sin, the cry of the pro- 
fane is, this is their religion. But the established 
christian with sighing says ; no, such miscarriages 
are owing to its absence. Weak believers are not 
only grieved, but silenced and confounded : and 
when those who are eminent for God are over- 
come by the deceitfulness of sin or the violence of 
temptation, christians in general are alarmed, as 



SINS OF PROFESSORS. 183 

when a standard-bearer fainteth; and some are 
thereby for a time so discouraged, that they dare 
not profess* religion, fearing they should likewise 
act an unbecoming part, and deeper wound its 
reputation. Thus they linger, though they love, 
not daring to proceed for fear of falling. Others, 
to avoid being sharers in reproach, sigh and go 
backwards into a state of pretended neutrality. 

Some notorious transgressors, termed sinners in 
Zion, when reproved for their sins, and admonished 
according to the Scriptures, and especially such as 
are excluded from church communion on account of 
their abominations, will, from a spirit of revenge, 
join affinity with the world, and Satan like, turn 
accusers of the brethren with whom they were con- 
nected, and speak of them all manner of evil. Such 
apostates will frequently dress up the imperfections 
of professors of religion, so as to gratify the taste 

* This reason for not professing religion, though often as- 
signed, is entirely without force. A Christian must live with- 
out professing religion till his dying hour, if he would be quite 
certain that he shall not afterwards dishonor his profession. 
And, moreover, it is sinning to avoid sin ; " doing evil that 
good may come :" — for certainly it is sin to disobey the com- 
mands of Christ by not confessing him before men. And such 
a course is presumptuous; for God has promised "to meet 
them that rejoice and work righteousness ; them that remem- 
ber him in his ways." To be secure, then, against declension, 
backsliding, and apostacy, we must be found in his icays, and 
not expect Him to go out of his way to meet us. j. a. w. 



184 PRACTICAL DIFFICULTIES. 

of the ungodly, to whom the sins of the saints 
afford high entertainment, and on which they 
feast with satisfaction. " They eat up the sin of my 
people, and they set their heart on their iniquity." 
Hos. iv. 8, 9. In consequence of which those who 
sigh for the abounding abominations of the land, 
and are active for God in Zion, become the derision 
of fools, and the song of the drunkard. 

Such things are very trying ; but shall religion 
be deserted because it is dishonored? No, God 
forbid; the Lord's cause is good and honorable. 
Christ and religion are no worse for being be- 
trayed, denied, or misused. Shall the rebellion 
of some be urged in favor of our disloyalty? 
Ought we to be inactive because others are 
indolent? Or not be true, because they are 
treacherous ? When Christ was deserted by pre- 
tended friends, he addressed his few remaining 
followers thus: "Will ye also go away?" To 
which Peter replied in the name of the rest, 
u Lord, to whom should we go ? thou hast the 
words of eternal life." 

May every lover of Jesus be in like manner 
resolved to adhere to him ! How rational, how 
becoming the determination in every point of 
view ! For Jesus is possessed of every thing re- 
lating to eternal life : he, and he only, can satisfy 
and save the immortal soul. Is sin dreaded as 



SINS OF PROFESSORS. 185 

aforesaid ? Let such consider which is the most 
likely method to be kept from its prevalency. 
Surely those whose daily cry is, Hold me up, and 
then I shall be safe, cannot with calmness con- 
clude, that those are most likely to be heard of 
God and kept from sin, who disregard his autho- 
rity, and live in the neglect of duty. A prevailing 
sense of weakness is no indication of danger; no, 
pride goeth before destruction, and a haughty 
spirit before a fall. 

The christian ought to consider, that the fewer 
they are that engage heartily in the cause of real 
religion, and the greater the opposition made to it, 
the more is his assistance needed. May such 
resolve " to go in the strength of the Lord God, 
making mention of his righteousness, and of his 
only." Though you proceed with trembling steps, 
the Lord can make you say and sing with holy 
triumph, u The bows of the mighty men are 
broken, and they that stumbled are girt with 
strength." 1 Sam. ii. 4. " The God of Israel is 
he that giveth strength and power unto his peo- 
ple; blessed be God."* Ps. lxviii. 35. 

Those who continue cool spectators, caring for 
none of these things, would do well to consider 
that the Lord allows no neutrality in the impor- 
tant and perpetual contest between the kingdom 
of heaven and that of hell, but says, he that is 
16* 



186 PRACTICAL DIFFICULTIES. 

not for us is against us. He abhors indifference 
in matters of religion. u I would thou wert cold or 
hot; so then because thou art lukewarm, and 
neither cold nor hot, I will spew thee out of my 
mouth." Kev. iii. 15 ; 16. How alarming the 
language in Deborah's song ! " Curse ye Meroz, 
curse ye bitterly the inhabitants thereof, because 
they came not to the help of the Lord, to the 
help of the Lord against the mighty." Judg. v. 23. 
May the supine Christian hear and fear ! 



ENMITY OF THE WORLD. 187 

CHAPTER II. 

ENMITY OF THE WORLD. 

Some are stumbled on account of the reproach 
and persecution attending religion. A prospect 
of suffering in person, property, or character, is 
grievous to nature and trying to grace. 

In regard to reproaches from men, we may 
observe, those who do not deserve them, need not 
dread them. "If ye he reproached for the name 
of Christ, happy are ye, for the spirit of glory and 
of Qod resteth upon you ; on their part he is evil 
spoken of, but on your part he is glorified.' 1 
1 Pet. iv. 14. " Cruel mockings. reproaches, and 
persecutions" have been the lot of the righteous 
in every age, who are generally called to endure a 
great fight of afflictions as soon as they are illu- 
minated, partly whilst they are made a gazing- 
stock, both by reproaches and afflictions, and 
partly whilst they become companions of them 
who are so used. Heb. x. 33. If any man will 
live godly in Christ Jesus, he must suffer perse- 
cution \ for as of old, he that was born after the 
ffcsh persecuted him that was born after the 
Spirit, even so it is now. Gal. iv. 29. 



188 PRACTICAL DIFFICULTIES. 

But though such treatment is very trying, yet 
how much more dreadful are the frowns of God 
and the stings of conscience. Jehovah's smiles 
will infinitely outweigh the revilings of men, or 
the rage of the devil; yet a little while, and the 
wicked shall cease from troubling, and the weary 
shall be at rest. " Hearken unto me, (saith the 
Lord,) ye that know righteousness, the people in 
whose heart is my law. Fear ye not the reproach 
of men, neither be ye afraid of their revilings, for 
the moth shall eat them up like a garment, and 
the worm shall eat them like wool; but my 
righteousness shall be for ever, and my salvation 
from generation to generation." Isa. lviii. 7, 8. 
Attend, discouraged christian, to the Saviour's 
cheering language, " Blessed are ye when men 
shall hate you, and when they shall separate you 
from their company, and shall reproach you, and 
cast out your name as evil, for the Son of man's 
sake. Bejoice and leap for joy, for behold your 
reward is great in heaven." Luke vi. 22, 23. 
Accordingly we find the apostles rejoiced that 
they were counted worthy to suffer shame for his 
name's sake. Therefore, says Paul, I take plea- 
sure in infirmities, in reproaches, in necessities, in 
distresses, for Christ's sake ; for when I am weak, 
then am I strong. 2 Cor. xii. 10. 

Wherefore let no man's heart fail him because 



ENMITY OF THE WORLD. 189 

of these things, nor be discouraged because of the 
way : the Lord is able to make you rejoice in tri- 
bulation^ through which you must enter the king- 
dom, and at last will crown your conflicts with 
victory, and turn your pensive sighs into perpetual 
songs. Keep in view the blessed Jesus as your 
pattern, who, when he was reviled, reviled not 
again. Return not railing for railings, but pity 
and pray for them who despitefully use you and 
persecute you, saying, Father, forgive them, for they 
know not what they do. Take care that you are 
neither ashamed of religion, nor a shame to it ; but 
in all things be circumspect, considering him that 
endured such contradiction of sinners against him- 
self, lest ye be wearied and faint in your minds. 
As he through the hope set before him endured 
the cross, and despised the shame, therefore arm 
yourself likewise with the same mind ; and having 
put on the whole armor of God, stand fast in the 
faith, quit yourselves like men, be strong in the 
name of the Lord, lift up your banners, and fight 
the good fight of faith. The heroic Paul, when he 
reconnoitered the host of inveterate foes, and viewed 
surrounding difficulties and approaching dangers, 
said, " None of these things move me, neither 
count I my life dear unto myself, so that I might 
finish my course with joy;" Acts xx. 24; and 
when methods of prudence were proposed by his 



190 PRACTICAL DIFFICULTIES. 

weeping friends, to avoid impending danger, he, 
considering the advice inconsistent with christian 
duty and dignity, replied with warmth and holy 
vehemence, " What mean ye to weep, and break 
mine heart ? for I am ready not to be bound only, 
but also to die at Jerusalem for the name of the 
Lord Jesus." Acts xxi. 13. His heavy trials, 
which continued through life, he considered as 
light and short, when compared with the durable 
delights in a future world, even a far more exceed- 
ing and eternal weight of glory. 

Then those who have faithfully followed the 
Lord through difficulties, dangers, and death, will 
meet with peculiar approbation and distinguished 
honors; then the Captain of our salvation shall re- 
count his worthies ; Nahum ii. 5 ; who will appear 
with the ensigns of victory and the trophies of 
triumph in the new Jerusalem, of whom the ap- 
plauding inhabitants will with joy sing, These are 
they which came out of great tribulation. Then 
the trial of your faith will be found more precious 
than gold which perisheth. The believing He- 
brews therefore took joyfully the spoiling of their 
goods, knowing that in heaven they had a more 
enduring substance; and Moses chose to suffer 
affliction with the people of God, esteeming the re- 
proach of Christ greater riches than the treasures 
of Egypt : for he had respect unto the recompense 



ENMITY OF THE WORLD. 191 

of reward. " Behold, we count them happy who 
endure f James v. 11 ; " for in due time ye shall 
reap, if ye faint not;" " therefore, my beloved 
brethren, be ye steadfast, unmoveable, always 
abounding in the work of the Lord, forasmuch as 
ye know that your labor is not in vain in the 
Lord." 1 Cor. xv. 58. 



192 PRACTICAL DIFFICULTIES. 



CHAPTER III. 

ERRORS OF FALSE RELIGIONISTS. 

Some are prevented attending to practical reli- 
gion, by being told that believers are not in any 
sense under the law. 

By the law we are frequently to understand the 
covenant of works, or that compact and agreement 
which God made with Adam, as the public head 
and representative of his offspring. Adam was 
under a natural and necessary obligation to obey 
his Maker's will, and was absolutely dependent on 
God's sovereign pleasure for the continuance of 
Jais happy existence. A right to everlasting life 
he could never have procured by his most ardent 
affection and strict obedience to God and his law ; 
the Lord therefore kindly connected the promise of 
life with man's natural duty, and threatened death 
in case of failure. Thus Adam's motives to obedi- 
ence were increased, being made a trustee for his 
numerous descendants. 

In that covenant a small and easy test of his sub- 
jection to God was fixed upon. Nothing more than 
a prohibition of one tree, while the vast and vari- 



ERRORS OF FALSE RELIGIONISTS. 193 

ous productions in the garden of God were liberally 
granted for his pleasure and profit. In the midst 
of it likewise, flourished that which was an emblem 
and pledge of the promised blessing, called The 
Tree of Life, which would serve to confirm his faith 
in his covenant God, and invigorate his hope, that 
his obedience might be secured, in order to the en- 
joyment of the gracious reward, and that he might 
escape the threatened punishment. 

Alas ! notwithstanding the said agreement was 
so advantageous in its nature, it was broken by our 
first parent, whereby all right to life, on the foot- 
ing of law, was forever forfeited, according to that 
covenant \ and death, the threatened penalty, was 
incurred, not only respecting his own person, but 
his posterity also. " Wherefore, as by one man 
sin entered into the world, and death by sin, so 
death passed upon all, for that all have sinned. " 
Rom. v. 12. Through the offence of one many be 
dead, v. 15 ; for by one man's offence death reigned. 
By the offence of one, judgment came upon all 
men ; for by one man's disobedience, many were 
made sinners ; v. 16 — 19. 

The apostle proves there was a covenant or law 
before that given by Moses, according to which the 
whole human race were under sentence of con- 
demnation ; for before the law (given on Mount 
Sinai) sin was in the world ; but sin is not imputed 
17 



194 PRACTICAL DIFFICULTIES. 

where there is no law. Nevertheless, death reigned 
from Adam to Moses, even over them that had not 
sinned after the similitude of Adam's transgres- 
sion. Rom. v. 13, 14. The law of Moses was 
not given that sinners might obtain life by it; for 
by the law is the knowledge of sin. Rom. iii. 20. 
It was added because of transgressions, (Gal. iii. 
19,) that the offence might abound, (Rom. v. 20 ,) 
that every mouth may be stopped, and the whole 
world may become guilty before God; therefore 
by the deeds of the law, there shall no flesh be 
justified in his sight. Rom. iii. 19, 20. 

That no man is justified by the law in the sight 
of God is evident; for the just shall live by faith, 
and the law is not of faith, but the man that doth 
them shall live in them. Gal. iii. 11, 12. Who- 
soever shall keep the whole law, and yet offend 
in one point, he is guilty of all. James ii. 10 ; 
for, considering the law as a covenant, sin de- 
stroys a title to legal life, and exposes the guilty 
to its awful penalty : for as many as are of the 
works of the law, are under the curse; for it is 
written, cursed is every one that continueth not 
in all things which are written in the book of the 
law to do them. Gal. iii. 10 ; Deut. xxvii. 26. 

Believers, therefore, are not under the law as a 
covenant ; their right to eternal life, does not arise 
from personal obedience, nor is their hope of free- 



THE RULE OF LIFE. 195 

doin from punishment founded on any compensa- 
tion which they have made or can make for their 
crimes. Through Christ they are dead to the law 
as promising life, or threatening death; they are 
neither under its promise nor its penalty; their 
covenant connexion with the law is dissolved, and 
a marriage to Christ commenced, that they might 
bring forth fruit unto God. See Rom. vii. 1 to 7. 
That real believers are not under the law, but un- 
der grace, is an undeniable truth. But it is equally 
evident, they are not without Jaw to God, but are un- 
der the law to Christ. That there is no contradic- 
tion in these scriptural propositions will appear, if we 
consider the following things : 

1. That by the term laic, we are to understand the 
rule of moral and positive obedience. Moral obedi- 
ence ariseth from our natural connexion with God as 
the Author of our existence and with our fellow crea- 
tures, and consisteth in supreme love to God, and 
an equal love to our neighbor as to ourselves; so 
that the whole is comprehended in love. Moral com- 
mands are founded on the natural fitness of things, 
and, therefore, are binding on all rational creatures. 
While the relation continues between the Creator 
and his creatures, their obligation to love him as 
their chief good, and to live to his honor as their 
ultimate end, can never cease ; therefore, the law, 
by which such love and obedience are enforced, 



196 PRACTICAL DIFFICULTIES. 

cannot possibly vary. Jehovah does not demand 
our love because of his authority over us, but be- 
cause of his own excellency, and his relation to 
us, He does not become the only proper object 
of our supreme love because he hath commanded 
us so to love him, but because he is the only fit 
object. The moral law does not make any duty 
proper, but declares and requires what is so. Mo- 
ral commands, therefore, differ from, 

2. Positive appointments ; which arise simply 
from the will of Grod, and are, therefore, alterable 
in their nature, being altogether dependant on his 
pleasure and sovereign determination. The pro- 
priety of moral obedience, the light of nature or 
right reason may discover ; but no idea can be 
formed of positive obedience, except in consequence 
of Divine revelation. The former is due from every 
creature, whether angelic or human : the subjects 
of the latter are particularly described in the holy 
Scriptures. 

Thus the whole code of ceremonial law was 
confined to Israel, as a shadow of good things to 
come, and was done away in Christ, who was the 
substance which these laws tended to exhibit, and 
the end in which they terminated. But the moral 
law ever was, and ever will be, equally binding on 
all : it being the rule of that love and obedience 
which Jews and Gentiles own to Jehovah, the 



THE RULE OP LIFE. 197 

supreme good and fountain of existence ; and to 
each other, considered as his offspring. 

Notwithstanding the ceremonial law under the 
Old Testament was accomplished in Christ, and 
done away by his death, he then, as it were, nail- 
ing it to his cross, yet many Jews who believed in 
Jesus continued much attached to the shadow, 
though the substance was come. The apostles, 
therefore, labored to prove the abrogation of that 
law by which those ceremonial observances became 
binding on the people of God, in the former dis- 
pensation. These appointments had been justly 
revered and esteemed, and were to Israel very be- 
neficial to humble them under a sense of pollu- 
tion and guilt, and liability to punishment, and to 
direct their faith and hope to the promised Mes- 
siah. 

The law was, therefore, to them a schoolmaster 
under Christ. But after Christ was come, they 
were no longer undei a schoolmaster. Gal. iii. 
24, 25. Those painful and tedious appointments 
becoming unprofitable, the great apostle labored to 
convince these judaizing believers, that they were 
not under that law. Gal. iii. 21. With great dif- 
ficulty were the Jews brought off from ceremonial 
observances ; therefore, those inspired penmen, in 
speaking of the church of Christ as delivered from 
' the law, and those tedious, painful, and now un- 



198 PRACTICAL DIFFICULTIES. 

profitable appointments, which were abrogated, 
make use of the most contemptuous terms ; calling 
them beggarly elements, carnal ordinances, &c. 

But the duties of the moral law are enforced by 
the strongest motives. In that law Paul delighted 
after the inner man ; and the charge of making it 
void through the faith of the gospel he denies with 
holy vehemence, and indignation. Do we then 
make void the law through faith? God forbid* 
Yea, we establish the law. Rom. iii. 31.* 

3. From the universal extent of the moral law, 
the apostle proves that G-entiles as well as Jews 
were under sin, and therefore exposed to punish- 
ment; that a title to life could not arise out of 
human obedience, because, according to the rule 
of righteousness, every one is culpable. Being 
condemned for dispositions and acts contrary to 
law, consequently by the deeds of the law no flesh 
living could be justified. A believer's title to life, 
and exemption from punishment, springs from ano- 
ther source. Therefore, such are said not to be 
under the law, but under the administration of 
grace ; for the law is the ministration of death to 
every transgressor, and by it indignation and wrath, 

* See a sermon by the Rev. Caleb Evans, entitled, The Law 
established by the Grospel ; Dr. Grill *on the Law in the Hand 
of Christ; and the Death of Legal Hope the life of evangelical 
obedience : by Rev. Abraham Booth. 



THE RULE OF LIFE. 199 

tribulation and anguish are denounced against every 
soul of man that doth evil, of the Jew first, and 
also of the G-entile. 

Immanuel haying fulfilled its precepts and en- 
dured its penalty in favor of his people, has deli- 
vered them from deserved punishment, and given 
them a right to life, founded on his infinite merits. 
Believers are therefore delivered from the law as a 
covenant. From it life is not expected by them, 
nor by it death inflicted upon them, because they 
are not under the law, but under the influences, 
promises, and blessings of grace. Yet they do 
not, they cannot from thence infer, that their obli- 
gation to love and obey God is by this diminished, 
but on the contrary, infinitely increased. 

If any, professing godliness, deny the law of the 
Lord to be the rule of obedience, charity oblige3 
us to hope their meaning is injudiciously expressed; 
for some people's word* and ideas differ so much, 
that a reconciliation is scarcely expected. But 
those who deliberately maintain that believers are 
not under the law as a rule of life, and act on such 
a principle, give full evidence that they are grossly 
ignorant of (not to say at enmity with) the nature 
of God, his government, and gospel. 

A more pernicious sentiment, or a greater ab- 
surdity, was never invented, than this Antinomian 
- tenet. It tends to destroy every idea of good and 



200 PRACTICAL DIFFICULTIES. 

evil, of right and wrong, by denying the existence 
or use of that by which the nature of thoughts and 
actions is tried. It renders believers incapable of 
sorrowing for sin, as done either by themselves or 
other christians. For where there is no law, there 
is no transgression. It makes penitence an infal- 
lible mark of impiety, and delight in the law of 
God a delusion \ it tends to prevent a believer from 
praying for Divine direction ; because, however he 
wander, he is never wrong, nor ever in danger of 
stepping aside out of the path of duty, being not 
obliged to walk in any. A believer must not pray 
to be kept from evil ; lest it grieve him, for sin he 
cannot, do what he may, sin being a transgression 
of the law. Nor can he ask God to forgive him 
any debt, being confident that he does not owe his 
Lord one farthing. Whatever may have been the 
case heretofore, he being now a lawless person, no 
demand can be made upon him ! 

In a word, Antinomianism teaches a believer 
neither to fear God nor to regard man j for, accord- 
ing to it, he cannot be guilty of offending the one 
nor of injuring the other; for as there is no law, 
cruelty is not prohibited, nor kindness required ; 
but truth and treachery, profanity and piety, love 
and hatred, are equally agreeable in believers. 

But brethren, ye have not so learned Christ, if 
so be that ye have heard him, and been taught of 



THE RULE OF LIPE. 201 

him as the truth is in Jesus. Eph. iv. 20, 21. 
You will not only rejoice in your relation to the 
Lord, but each believer ought to consider himself 
as under infinite obligation to love him ; to obey 
hini, and to adhere to him, becoming the nature 
of his connexions with him, even as a subject to a 
sovereign, — 1 Thess. ii. 12; Col. i. 10-13, — a 
spouse to her husband, — Eph. v. 23, 29, — a soldier 
to his general, — 2 Tim. ii. 3, — a servant to his 
master, — 1 Pet. ii. 16; Eom. vi. 16-22, — and 
a child to a tender compassionate parent, Eph. 
v. 1. TTe beseech you, brethren, and exhort you 
by the Lord Jesus, that as ye have received of us 
how you ought to walk, and to please God, so ye 
will abound more and more, 1 Thess. iv. 1 ; know- 
ing that the law is good, if a man use it lawfully. 
1 Tim. i. 8. " For this is a faithful saying, That 
they who have believed in God should be careful 
to maintain good works. These things are good 
and profitable to men." " And let every one that 
nameth the name of Christ depart from iniquity." 

Nothing is more evident than that believers are 
not under the covenant of works, but under grace. 
But what then ? Shall we sin because we are not 
under the law, but under grace ? God forbid ! 
Horn. vi. 15. 

Secondly. Some are stumbled in respect of the 
Lord's positive appointments; partly through the 



202 PRACTICAL DIFFICULTIES. 

neglects of some, and the contemptuous manner 
in which others treat the ordinances of the gospel, 
who are notwithstanding had in reputation for 
religion. 

Young christians are commonly much influ- 
enced by those for whom they have a veneration. 
Therefore, when they observe such living in the 
neglect of gospel ordinances, they are ready to 
conclude, that for them to take the lead of such 
eminent christians would have the appearance of 
pride and presumption. They therefore, through 
false modesty, or real fear, keep back from telling 
what God has done for their souls, and making a 
visible profession of Christ in his solemn appoint- 
ments. By delays, their zeal for Christ and the 
love of their espousals are greatly abated, and 
then objections in abundance arise against its be- 
ing their particular duty, on account of not having 
such a lively frame of mind as is thought neces- 
sary for such solemn proceedings. Thus, through 
their neglects, others are discouraged and pre- 
vented bearing a testimony for Jesus, as he has 
directed those that love him should. 

For the relief, direction, and animation of such 
discouraged believers, I would propose to their 
serious consideration the following things : 

1. The kindness of Christ in abolishing the 
vast number of ceremonial observances which were 



POSITIVE INSTITUTIONS: 203 

binding under the Mosaic dispensation, and which 
were to Israel difficult, painful, and very expen- 
sive, called therefore a yoke of bondage. As he 
has appointed only two positive ordinances to be 
observed by his followers under the gospel, viz. 
Baptism and the Lord's Supper, how ungrateful is 
it to refuse compliance with what is so mild, so 
merciful, when compared with what he made the 
indispensable duty of those whose privileges were 
inexpressibly inferior to yours ! 

2. Though inquiring christians ought to regard 
the conduct of others, and are directed to go by 
the footsteps of the flock, and to be followers of 
them, who through faith and patience inherit the 
promises, yet none are to be imitated further than 
they are followers of Christ, however eminent 
they appear t* be. The more eminent a man is 
for piety and talents, the more pernicious is his 
example when he is remiss in, or forsakes the 
path of duty. Perhaps some would have remon- 
strated against the detestable contrivance to change 
Jehovah's glory into the similitude of an ox, had 
not Aaron, the saint of God, and priest of the 
Most High, enterecf deeply into the design. But 
as things were, the people acquiesced with plea- 
sure. Had their elation been a sure sign of God's 
approbation, all would have been well; for the 
congregation had " a very comfortable time," a 



204: PRACTICAL DIFFICULTIES. 

" delightful opportunity/' till they were inter- 
rupted by Moses, who, though naturally weak, yet 
rebuked the transgressors with pungent severity. 

Therefore call no man master on earth, relating 
to sacred things. It is the example and authority 
of Christ, your Master in heaven, who is Zion's 
king, which you are conscientiously to regard. 
You ought to love and respect all that love Jesus, 
but at the same time consider you serve the Lord 
Christ. And it is to your own Master you stand 
or fall. To him only are you accountable. None 
can prove they have a dispensation granted under 
his hand for the neglect or changing of any of his 
appointments; and indeed none do plead for the 
power of granting indulgences in his name, save 
the man of sin, and those delegated by him. But 
even supposing others to have obtained such a dis- 
pensation, what proof can be given that you are 
included in the grant? Stand not, therefore, 
believer, waiting to see what this or the other 
good man may resolve to do, nor perplex your 
mind about Christ's conduct to them. Think of 
Christ's reply to Peter when he was so inquisitive 
about his brother John, saying, Lord, what shall 
this man do 9 How keen, and yet how kind, was 
the Redeemer's answer to the impertinent querist! 
What is that to thee? follow thou me. 
John xxi. 22. 



POSITIVE INSTITUTIONS. 205 

The Divine authority is not to be trifled with. 
Two sons of Aaron were struck dead for daring to 
deviate from the Lord's command. And Moses, 
the man of God, had like to have lost his life 
through his postponing a matter of duty, probably 
in compliance with the solicitations of his spouse. 

Perhaps you may be told by some, that an at- 
tendance to such appointments is unnecessary, as 
they are not saving ordinances. It might not be 
amiss to inquire of such people, What are saving 
ordinances'? Where are they to be founc^? If 
none are saving, then, according to the objection, 
none ought to be attended to. No works of righte- 
ousness should be performed; because salvation is 
not of works, but of grace. It is astonishing that 
uuch a mongrel maxim should ever be used by 
those who abhor Antinomical liberty, and Armi- 
nian legality, seeing the nature of both are therein 
united ! It is the genuine offspring of those two 
very opposite and equally absurd sentiments. Has 
Jesus in very deed lost all his authority, that his 
appointments should sink into insignificancy ? and 
has Christ done so little for his people, that they 
are under no manner of obligation, out of grati- 
tude, to act for him ? Has the love of Jesus lost 
its constraining influence ? And ought christians 
to be realy indifferent about serving God any fur- 
ther than they can merit by it ? 
18 



206 PRACTICAL DIFFICULTIES. 

Is the dying request of dear friends usually re- 
garded by the surviving relatives, and shall not 
our best friend, our dying Inimanuel, be listened 
to with cordial affection, when he appointed the 
ordinance of the Supper, saying, " This do in re- 
membrance of me ?" Afterwards he sent from 
heaven, by the apostle Paul, a renewal of his re- 
quest to the churches. See 1 Cor. xi. His ordi- 
nances are his palaces where he shows his glory, 
and feasts with his people, saying, " Eat, friends, 
drink, yea, drink abundantly, beloved." Come 
forward, then, ye friends of Jesus, follow his 
example, and receive the kind memorials of his 
love. 

Thirdly. Divine acquirements being superior to 
the ability of men in their present fallen condition, 
have been exceedingly perplexing to many ; espe- 
cially such as feel themselves without strength, 
which the Scriptures declare them to be for whom 
Christ died, and to whom he says, without me ye 
can do nothing, John xv. 5, whose experience of 
their utter inability and absolute dependence on 
the Lord coincides with what the apostle expresses 
concerning himself and his brethren, who were even 
able ministers of the New Testament. Their lan- 
guage is, who is sufficient for these things? 
2 Cor. ii. 16. 

We are not sufficient of ourselves, but our 



POSITIVE INSTRUCTIONS. 207 

sufficiency is of God. 2 Cor. iii. 5. From a 
consciousness of personal inability, joined with a 
conviction of absolute and necessary obligation to 
obedience ; arise various difficulties relating to the 
equity of God in requiring that of his creatures 
which he knows and declares it is not in their power 
to perform. To maintain that men have an inhe- 
rent power to turn to God and embrace the gospel, 
and glorify him in a course of holy obedience, 
without the infusion of supernatural principles, is 
to oppose the positive declarations of God's word 
respecting the necessity of regeneration, and the 
impossibility of those who are in the flesh doing 
anything pleasing and acceptable to God. See 
Rom. viii. 5, 8. 

Those who oppose the doctrine of free grace are 
constrained to plead for the power of man to love 
and obey God, representing men's inability as ab- 
solutely inconsistent with Scriptural commands and 
exhortations to obedience and faith. These de- 
claim with an air of triumph on the absurdity of 
supposing God to require impossibilities ; in which 
those heartily concur who represent men as quite 
blameless, though disobedient, because they have 
no power of themselves to obey. 

Various methods have been taken to apologize 
for man's imperfections, and extenuate his guilt. 
As men are naturally disaffected to God, it is no 



208 PRACTICAL DIFFICULTIES. 

wonder they should endeavor to new model his 
government according to their different inclinations, 
in order to keep conscience easy, and support a 
pleasing expectation of future happiness without 
holiness ; or being beholden to his clemency and 
grace. Every opposition to the gospel, every false 
scheme of divinity, agree in supposing the law of 
God too severe ; and that it ought to be, if possible, 
accommodated to men's present condition ; though 
they greatly differ as to how it may be accom- 
plished. Those who think the law of God cannot 
be altered or explained so as to suit the carnal 
mind, and having an equal aversion to internal 
purity as to the law which requires it, plead for an 
exemption from its hateful authority, esteeming it 
a peculiar privilege to settle if possible in the pro- 
vince of Antinomianism ; a state so far from God, 
that the wretched inhabitants suppose his dominion 
does not extend to them. 

All false systems unite in proof of one important 
truth, which is, that till God's law be approved as 
just in all its demands and denunciations, the gos- 
pel will never be properly understood and cordially 
embraced ; which the following brief remarks may 
sufficiently evince, as well as prepare the way to a 
solution of the difficulty in question. 

1. Some confidently assert that on the failure 
of man in his obedience, the perfections of God 



man's inability. 209 

obliged him to alter the constitution of his govern- 
ment so far, as that there was no need at all of 
Christ's death to procure an exemption from pun- 
ishment. That repentance and pardon are con- 
nected by the law of natural equity. That Christ 
came not to make a reconciliation for iniquity, but 
only as a pattern of acceptable obedience, and to 
confirm his doctrine by sealing it with his blood. 
But, in confirmation of the truth for which he was 
condemned, Christ could have prayed to his Father, 
who would have sent more than twelve legions of 
angels to have delivered him from death. But 
how then (said he) should the Scriptures be ful- 
filled, that thus it must be, (Matt. xxvi. 53, 54,) 
for without shedding of blood there is no remission. 
Heb. ix. 22. 

Admitting that Christ came only as an example, 
will it not follow that the law which he came to 
obey required purity of nature and perfect obedi- 
ence ; seeing our pattern was the subject of both ? 
If the law did not require perfect obedience, but 
repentance was substituted and accepted in its 
stead, and Christ came to set us an example how 
we might obtain salvation ; is it not natural to 
infer, that in order to his being a proper pat- 
tern to us for such a purpose and end, he should 
have been deficient in his obedience, and the sub- 
ject of sincere repentance? and thus have demon- 
18* 



210 PRACTICAL DIFFICULTIES. 

strated for our encouragement and imitation, that 
though he was imperfect as we are, yet by being 
penitent, he obtained the forgiveness of all his 
imperfections. 

This scheme, it must be acknowledged, so far 
as relates to acceptance with God, entirely excludes 
the necessity of Christ ; he being neither a pro- 
per pattern to show how they might obtain salva- 
tion, nor its procuring author. However, by such 
a rejection of Jesus the Scriptures are fulfilled, 
which say, if there had been a law which could 
have given life, verily righteousness had been by 
the law. G-al. iii. 21. And if righteousness came 
by the law, then Christ is dead in vain. Gal. ii. 
21. If the death of Christ was entirely in vain, 
his laying down his life, when there was no need 
for it, cannot be deemed an example worthy of our 
imitation ; for no man, however heroic, has a right 
to throw away his life to no purpose. So far from 
its being virtuous, such conduct would not only be 
imprudent, but extremely sinful. 

Can we suppose Christ came into our world on a 
needless errand, and shed his blood in vain ? Yet 
shocking as the supposition is, it must be an es- 
tablished fact, if there was any law existing which 
could have given life. For nothing could be more 
evident, than that if men could have answered the- 
demands of the law, there would have been no 



211 

need of the obedience and death of Jesus, accord- 
ing to the reasoning of the great apostle. This 
system, therefore, tends to embarrass, instead of 
solving the question, respecting the equity of God 
in requiring that of his creatures which they are 
now unable to perform. 

2. Some suppose the difficulty would be removed 
if it might be allowed that Christ by his death pro- 
cured or engaged the Father's low to sinners, so 
far as to obtain a rdaxation <>f that law under 
which they originally were, and establish a milder 
system of government suited to the condition of 
his rebellious subjects. ]>ut this plea is quite in- 
admissible, because the love of God, from which 
salvation springs, was the muse of Christ's coming 
to die. for transgressors. " God so loved the world, 
that he gave his onlj begotten Boil" John iii. 16. 
" In this was manifested the love of God towards 
us, that God sent his >Son into the world, that we 
might live through hiin." John it. 0. u Hereby 
we perceive the love of. God, because he laid down 
his life for us." Chap. iii. 16. 

Christ did not procure a new remedial law, be- 
cause that law under which sinners are, requires 
perfect obedience, on pain of perpetual punish- 
ment. u Cursed is every one that continueth not 
in all things written in the book of the law to do 
them, and as many as are of the works of the law 



212 PRACTICAL DIFFICULTIES. 

are under its curse." Gal. iii. 10. The law under 
which sinners are, is that according to which the 
world stands condemned as criminal at Jehovah's 
bar, and by the deeds of which no flesh shall be 
justified in his sight. Rom. iii. 19, 20. 

Those who think a relaxation of the law is ob- 
tained, ought to point out wherein the abatement 
consisteth, that men might keep in a happy me- 
dium, and not presume to go beyond nor fall short 
in obedience to its precepts. Will the Lord allow 
men to have other gods besides himself, or to 
worship him in a way contrary to what he has ap- 
pointed? Will he hold them guiltless that take 
his name is vain ? May people now lawfully for- 
get to keep holy the Sabbath day ? Has Christ 
released men from their natural obligations to pa- 
rents ? or given them a license to murder, to live 
in uncleanness, or falsely to accuse their neigh- 
bours, or covet what is the property of others 1 If 
moral commands continue in full force, as is abun- 
dantly evident from the New Testament, wherein 
then does the alteration consist ? Does the law 
cease to take cognizance of the heart, and being 
less spiritual is it, therefore, more agreeable to the 
carnal mind ? If that be the case, how can mental 
acts be condemned by it, which the Scriptures po- 
sitively declare they are ? Impure desires are by 
it deemed adultery; hatred, murder; and cove- 



man's inability. 213 

tousness, idolatry. See Matt. v. 28 J 2 Pet. ii. 14; 
1 John iii. 15; Col. iii. 5. The language of chris- 
tians in the apostolic day was, we know the law 
is spiritual. Bam. vii. 14. It is holy, just and 
good. Rom. yii. 12. I delight in it after the 
inward man, says Paul, verse 22, so then with my 
mind I serve the law of God, verse 25. 

The law of which the apostle spoke, and in which 
he delighted was that which slew him, that com- 
mandment which was ordained to life, he (as a 
criminal,) found to be unto death, verse 10, 11. 
He was delivered from it as a covenant, but under 
it as an unalterable law, verse 6, 7. As a cove- 
nant it was weak, (that it could not give life to the 
sinner,) not weak in its own nature, much less 
wicked, but weak through the flesh. What it could 
not, therefore, do in favor of the guilty, was done 
by Jesus, who did not blame the law, but justi- 
fied and satisfied its demands, and condemned all 
opposition to it, even sin in the flesh. Rom. viii. 
3. The law under which christians are, requires 
truth in the inward parts as much as ever, and 
cannot alter whilst Jehovah remains the same : for 
God is a Spirit, and they that worship him MUST 
worship him in spirit and in truth. John iv. 24. 

If then both the matter and spiritual nature of 
moral obedience remain the same, notwithstanding 
men's inability, it is evident the law by which 



214 PRACTICAL DIFFICULTIES. 

obedience is enforced is not altered, and that a new 
remedial law is a fiction. Besides, if the law be- 
came unrighteous when its subjects became un- 
godly, (which would be blasphemy to suppose,) 
God would certainly have repealed it, and not sent 
his son to honor an unjust law, at the expense of 
his blood. 

Finally. If the Divine law ceaseth to require 
perfect obedience, saints will at last rise in obedi- 
ence superior to the law under which they are ; for 
the spirits of just men will he made perfect, and 
when so they will love God more than he desires 
they should, unless the law rise and fall in its re- 
quirements according to the inclination of its sub- 
jects, on which absurd hypothesis the notion of a 
new law seems to be founded. 

The gospel exhibits new motives to love and 
obedience, and graciously conveys new principles, 
in consequence of which saints yield to God new 
obedience, and by his authority attend to new posi- 
tive ordinances, for new and special purposes ; and 
are accepted of God, and approach him under new 
characters, in a new and living way ; and are en- 
couraged by new and better promises, in consequence 
of the new and well ordered covenant of grace, 
under which they are. But though he make all 
tilings new in respect of acceptance with him, and 
enjoyment of him and old things pass away in favor 



ERRORS OF FALSE RELIGIONISTS. 215 

of them who inhabit the neio Jerusalem, yet as God 
is the same, without variableness, in his own ador- 
able perfections, infinite beauty, and boundless 
authority, he cannot alter his moral law, considered 
simply as a law, because moral obligations arise 
from that natural connexion and relation subsist- 
ing between God and rational creatures, considered 
as the productions of his power. Hence it is that 
no alteration in them can possibly diminish their 
obligations to him. 

It is no new thing for professors of religion to 
show an inclination to excuse themselves, and throw 
the blame upon God. A certain wicked and sloth- 
ful servant, when called to an account by his mas- 
ter, could say, " Lord, I knew thee to be an hard 
man, reaping where thou hast not sown, and gath- 
ering where thou hast not strewed, and I was 
afraid, and went and hid my Lord's money." Matt. 
xxv. 24. Sinners in general think their cases 
would not be so extremely bad as the Scriptures 
assert and they frequently fear, were they fairly 
dealt with. Instead of taking blame and shame to 
themselves, their powers are employed to find out 
other methods to appease conscience, and support 
hope, than that which is set before them in the gospel. 

3. Some apprehend the difficulty may be solved 
by supposing a certain degree of grace bestowed on 
all men, in order to enable them to perform what 



216 PRACTICAL DIFFICULTIES. 

is necessary to the enjoyment of God's friendship 
and favor. But the difficulty is rather increased 
than diminished by this contrivance. For, 

If such degrees of grace be necessary to enable 
men to obey, and to render their disobedience in- 
excusable, it necessarily supposes, that unless such 
a degree of what is called common grace was given 
them of God, they could not have been judged 
blamable for the want of obedience. If they were 
not blamable before, or antecedent to the sup- 
posed grace being bestowed, they certainly were not 
liable to punishment. And if not liable to punish- 
ment before they had this common grace conferred 
on them, how is this common grace an advantage ? 
seeing that without it they were safe, but the posses- 
sion of it has rendered their state at best precarious ! 

Again ; if such grace be given not so much for 
their advantage, as to vindicate Jehovah's charac- 
ter, which is by some supposed to be the design of 
it, it is necessarily implied, that without such a 
bestowment, his conduct would have been liable to 
censure and impeachment, and not at all capable 
of being defended as equitable and just. 

Further. If without the bestowment of the afore- 
said grace, men would have had cause to complain 
of unfair dealing, what is called common grace is, 
in fact, no other than a common debt, which God 
could not justly withhold from any man. Thus 



ERRORS OF FALSE RELIGIONISTS. 217 

the doctrine of common grace represents the Lord 
as neither generous nor just. It is the same as 
saying, If God will please to do us justice, we will 
out of complaisance call it grace. But, as a proof 
of esteeming what we call grace a proper debt, and 
no res! favor, we, in our hearts, verily account, and 
are bold to declare that without such a bestowment, 
we should have had cause for ever to complain of 
harsh treatment. 

Thus it appears that all erroneous st stems, how- 
ever widely they differ, agree in tacitly charging 
God and his law with injustice in condemning for 
sin; and that the enmity of carnal men is such, 
that they cannot be reconciled to his government, 
unless certain concessions be made on his part to 
obtain their forgiveness of the supposed injury. 
However, it is evident, that approving views of the 
requirements of God's law are absolutely neces- 
sary, in order to admiring views of the grace in his 
gospel. For where condemnation would be unjust 
an acquittal is no favor ; and where obedience is 
not due, it cannot be justly demanded. 

Another method of accounting for God's re- 
quiring perfect obedience of imperfect men, is the 
consideration of our being represented by Adam, 
in the covenant which was made with him. 

The reasoning of many eminent men has been 
thus : — " We had in Adam full and adequate abil- 
19 



218 PRACTICAL DIFFICULTIES. 

ity, every way proportionable to the nature and 
extent of duty ; and though men have lost their 
power to obey, God has neither lost nor given up 
Ids authority to command : therefore it is our 
duty to exert not only the strength we are now 
possessed of, but likewise the strength we should 
have had, supposing our first parent had continued 
in that state of purity and power." 

That Adam was the covenant head of his pos- 
terity, appears evident from the Scriptures, and I 
hope, has been proved under another head. And, 
that advantages and disadvantages naturally result 
from representation, according as representatives 
act in their public character, none will deny. The 
covenant made with our first parent was certainly 
righteous ; and had the condition been performed, 
we should all have admired, not only the equity, 
but the kindness of the compact. But, success 
does not make a transaction equitable, nor does a 
failure constitute a stipulation wrong which is na- 
turally right; and we may rest satisfied, that it 
was impossible for an infinitely holy God and an 
innocent creature to enter into an agreement essen- 
tially wrong. Therefore, we ought to be for ever 
silent, in respect of censure and complaint. 

Though this last-mentioned method of account- 
ing for the Lord's requiring of us what is superior 
to our present power be less exceptionable than 



NATURAL AND MORAL ABILITY. 219 

those before referred to, yet it does not come fully 
to the point, or cast sufficient light upon the sub- 
ject; for it seems contrary to the common or 
known rules of equity, to punish on account of 
not performing what is naturally impossible to be 
performed. 

Hence, some have endeavored to hold up the 
doctrines of grace as objects of ridicule and con- 
tempt, and have boldly asserted, that according to 
these doctrines, future judgment would be a mere 
farce. For God might as justly punish slow- 
moving animals for deficiency in swiftness, and 
those for not flying who have no wings, nor in 
any respect formed for such a motion, as to punish 
men for not doing what they cannot possibly ac- 
complish, but is as much above their power as to 
create a world. Such checks the adherents to 
truth have frequently met with. And such rea- 
soning, or rather declamation, has been very stum- 
bling to weak Christians. Some have been severely 
tried by the above misrepresentation of gospel 
truths, and tempted to think what they dare not 
utter, 

For the relief of such, I propose to their calm 
and candid consideration a distinction between na- 
tural and moral inability, which seems necessary 
to be well understood in order to obtain consistent 
views of Divine revelation, relating to the require- 



220 PRACTICAL DIFFICULTIES. 

ments of God's righteous law and the nature of 
his precious gospel. 

By natural inability, is intended a want of a 
natural capacity or opportunity to know and do 
what is commanded, or an absolute defect in the 
natural powers of a man's mind or body, by which 
he is rendered incapable of acting, although his 
will were bent upon the performance of his duty. 
Whatever totally prevents a person's knowing or 
doing any thing, though he be ever so desirous of 
accomplishing it, is what I wish to have considered 
as included in natural inability. 

Moral inability consists in a disinclination to 
what is good, or an aversion to what God has 
made a duty. That I may be properly under- 
stood, I would further observe, that by natural 
power and ability, is intended, the possession or 
enjoyment of such powers and properties of soul 
and body, as are necessary for the purpose of men- 
tal and corporeal actions, and also being in a situa- 
tion suitable for the exertion of them. 

By moral ability is intended a suitable disposi- 
tion, which consists in a holy inclination to what 
is truly good. To illustrate and point out the 
propriety and utility of the above distinction, for 
the relief of entangled minds, I shall endeavor 
to demonstrate, that natural inability, as above 
stated, is not a criminal defect; and that moral 



NATURAL AND MORAL ABILITY. 221 

inability is inseparably connected with fault, and 

cannot possibly be an excuse or palliation of blame, 
but on the contrary, that a man is culpable, be- 
cause of his inability to obey ; or that criminality 
increases in proportion to the degree of moral 
impotency. 

1. That natural inability is not a criminal de- 
fect, or culpable deficiency, will appear evident, if 
the following observations be duly attended to. 

Though men's powers of mind and body are 
greatly impaired by the fall, or the entrance of 
sin. yet the Scriptures do not intimate that v:eak~ 
nessts, in either, are sinful; they are spoken of as 
pitiable infirmities, but never as punishable faults. 
Therefore it is written, as a father pitieth his 
children, so the Lord pitieth them that fear him. 
He considers our frame, and remembers we are 
but dust. Parents, by whose pity the Lord illus- 
trates his own, know how to make this distinction 
respecting their children, and would be cruel if 
they did not. Supposing a son in the height of 
some criminal proceeding should break his legs, 
would it not be deemed cruel, not only to punish 
him for the criminal action by which he came by 
his disaster, but for his not walking, which he 
would be very glad to do if he could. Upon 
this self-evident principle of equity, Mephibosheth 
founded his plea ; when accused by his servant of 
19* 



222 PRACTICAL DIFFICULTIES. 

disloyalty to king David his sovereign. He loved 
David's person and government, and he pleaded, 
that his not accompanying him in a time of trou- 
ble, when he fled before his unnatural son, was 
not owing to disaffection, but " iliy servant is 
lame" 

It is not the sin of the blind that they do not 
read the Scriptures ; nor are the deaf blameable 
for not hearing the sound of the gospel: nor the 
dumb culpable on account of their not pleading 
for God. Nor is it the duty of any to work with 
their hands who have none. The reason is, be- 
cause they could not be or do otherwise if they 
would. Though Paul's bodily presence was weak, 
and his speech contemptible, yet he did not con- 
sider himself criminal on that account; but rejoiced 
in his infirmities, that the power of Christ might 
rest upon him; but he did not rejoice in his sins. 

Deficiency or weakness in mental powers is not- 
criminal; for in that case, the weakest man would 
be the most wicked, and those who are superior 
in natural parts would always excel in piety; which 
is contrary to fact. Men are dead in sin, but that 
death does not consist in a privation of natural 
.faculties. When rationality is absent, words and 
actions are never deemed punishable, because they 
are not accounted criminal. But if the fault lay 
in natural weakness, the less understanding and 



NATURAL AXD MORAL ABILITY. 223 

reason a person is possessed of at any time, the 
greater would be his crimes. And instead of not 
being punished for injuring others, such ought to 
be punished with greater severity on that account. 

In regeneration the Holy Spirit does not create 
new faculties, or bestow a new set of natural 
powers; he does not produce a new head, but a 
new heart, by infusing new principles and holy 
dispositions. But if a deficiency in natural pow- 
ers was the fountain of fault, or the source of 
blame, from whence criminal actions proceed, 
there would be a necessity for the production of 
new faculties, or otherwise a removal of their 
natural deficiencies. And if so, the surest evi- 
dences of a gracious change would be a strong 
memory, a fertile imagination, a fund of wit, a pro- 
found understanding, clear ideas, and strong rea- 
soning. In short, an assemblage of fine brilliant 
parts would, in that case, be the best proof of true 
holiness. And thus the devil might perhaps be 
admired for his purity; for, according to that mode 
of reasoning, Satan might be proved a delightful 
saint. 

Xo greater natural powers are necessary to love 
God, than to hate him; to serve him, than to op- 
pose him. Therefore God does not require more 
of any man than the right use of what he hath. 
And surely it is not wrong to require what is 



224 PRACTICAL DIFFICULTIES. 

right. God does not require any thing unreason- 
able; he requires only what he has a right to, and 
deserves ; even all the heart, all the soul, and all 
the strength. 

He does not require in point of degree the like 
of all ; for to whom much is given, of them he 
requires the more. Luke xii. 48. It is each 
one's all that he demands; he does not require his 
creatures to be alike strong in mental powers : he 
never intended they should be. Angels excel in 
strength ; but he requires all his rational creatures 
to love and serve him with all the strength they 
have. He could not require more with equity to 
his creatures, nor dispense with less in justice to 
himself. He requires nothing naturally impossi- 
ble to be performed. He has not made any thing 
the duty of his creatures which exceeds their na- 
tural ability, nor does he punish them for not 
acquiring or doing what is naturally beyond their 
power to perform. As men's natural capacities 
and situations are very different, he does not, there- 
fore, require all men to be alike knowing, nor does 
he require knowledge beyond the means of infor- 
mation. He does not condemn those who have 
no revelation, for not knowing what is only know- 
able by revelation ; nor expect of those who have 
the Scriptures to know a tittle more than is re- 
vealed by them. 



NATURAL AND MORAL ABILITY. 225 

Hence, as to those things which are only re- 
vealed as matters of fact, to be ignorant how they 
are, is not the sin of any man. Though God ex- 
horts to liberality, yet none are required to give 
liberally who have nothing to bestow. Duty is 
measured by natural ability; and where that is 
wanting, the Lord accepts of a icilling mind. 2 
Cor. viii. 12. Where the disposition is right, and 
the design or intention good, the want of ability 
to act as intended, exculpates the person from 
criminality in that respect. In a woro 1 , the good 
man is not blamable because he cannot do so 
much for God as he would ; nor is the bad man com- 
mendable, because he cannot do evil according to 
his desire. Many wicked men would be greater 
villains than they are, if they "knew how. But 
though they have not ability or opportunity to act 
out their inclinations, none will commend them on 
that account. See Acts xxiii. 12 ; 1 Kings viii. 18. 
• As commendation and blame do not result from 
natural ability or inability, but from dispositions 
and voluntary acts, therefore, Jehovah's conduct 
stands clear from the imputation of injustice or 
cruelty, seeing his requirements are proportionate 
to, and nothing more than a right use of the natu- 
ral powers, and privileges which his creatures pos- 
sess. His commands are not grievous in their own 
nature, whatever they be to our corrupt minds. 



226 PRACTICAL DIFFICULTIES. 

They are agreeable, and suited to the natural powers 
of men, however contrary and disgustful to their 
natural inclinations. 

2. If we attend seriously to moral inability, we 
shall discover the awful condition in which men 
naturally are, and the absolute necessity of omni- 
potent grace to deliver them from a state evidently 
helpless, and deplorable. For such cannot love 
God, nor contribute in the least to their own deli- 
verance ; and yet their criminality is equal to their 
inability. A sinner while unrenewed by grace 
cannot love God, obey the law, or embrace the gos- 
pel, because the carnal mind is enmity against God, 
and is not subject to the law of God, neither indeed 
can be. Rom viii. 7. The wicked will not seek 
after God : God is not in all his thoughts. Psalm 
x. 4. Such do not like to retain God in their 
hearts ; therefore desire not the knowledge of his 
ways. Rom. i. 28 ; Job xxi. 14. Yea, they treat 
him with scorn and disdain. Ps. x. 18. Being 
the subjects of dispositions contrary to his holy 
nature, they are therefore alienated from the life 
of God, and dead in trespasses and in sins. Eph. 
ii. 1 ) and iv. 18. The natural man is blind to 
the moral excellency and beauty of God; to the 
spiritual glories of Christ and his kingdom. He 
has no perception of the things of the Spirit of 



NATURAL AND MORAL ABILITY, 227 

God, neither can he know them, because they are 
spiritually discerned. 1 Cor. ii. 14. 

As unconverted sinners cannot be subject to the 
law of God, so they cannot embrace the gospel. 
Jesus declared it impossible while they continue in 
that state, saying, " Xo man can come unto me, 
except the Father which hath sent me draw him." 
John vL 44. " The Spirit of truth the world can- 
not receive." John xiv. 17. " Why do ye not 
understand my speech ? Even because ye cannot 
hear my word." John viii. 43. " Their ear is 
uncircumcised, and they cannot hearken." The 
reason is not natural but moral inability, for " be- 
hold the word of the Lord is unto them a reproach, 
they have no delight in it." Jer. vi. 10. Their 
hearts are destitute of spiritual emotions, and com- 
pared to " stone;" even to the "adamant," which 
is harder than " flint." So then they that are in 
the flesh cannot please God, being under the domi- 
nion of dispositions averse to his nature and will. 
Rom. viii. 8. 

They cannot love and obey God, till they are 
inclined so to do ; and no man can be so disposed 
to love God, till he view him as an agreeable ob- 
ject. And God never was agreeable to a carnal 
mind, it being enmity against him, on which ac- 
count it is not, cannot be subject to him. 

Such will neglect and despise God, while they 



228 PRACTICAL DIFFICULTIES. 

continue to prefer other things before him. Those 
therefore who are lovers of pleasures more than 
lovers of God, cannot possibly esteem him as the 
chief good ; and unless he be loved as such, he is 
not, as God, loved at all. Those who love the 
praise of men more than the praise of, God, cannot 
seek the honor which cometh from him only. For 
every one, if not prevented, will undoubtedly 
pursue what he prefers, or act according to his 
prevailing inclinations. Those, therefore, could not 
believe in, or adhere to the humble Jesus, who 
were ambitious of human honor. To such he said, 
How can ye believe which receive honor one of 
another ? John v. 44. 

But some may ask, " May not such persons love 
God, repent and believe the gospel if they will ?" 

Answer, u Most certainly they may if they choose 
to do so/' There is nothing to prevent their doing 
so, wherever the gospel is published, but their own 
criminal dispositions. There is no bar in their 
way, but the wickedness of their hearts. Whoso- 
ever will are invited to come and take of the waters 
of life freely. Rev. xxii. 17. They have faculties 
or powers of mind adequate to what God requires 
of them. It is not owing to the want of natural 
ability, as before stated, but their impotency con- 
sists in aversion to the things of God. When that 
is removed the difficulty is over. For, where God 



NATURAL AND MORAL ABILITY. 229 

is loyed ; sin will be hated, Christ admired, and the 
gospel embraced, with cordial affection and faith. 

But while men are in a carnal state, they cannot 
choose what is spiritually good; for that would 
suppose them capable of choosing what they do not 
approve of, or of preferring what they do not 
esteem, but to which they have a fixed aversion. 
While a person sees no comeliness in Christ, he 
cannot possibly choose him as the chief among ten 
thousand — his all in all ; which believers do. Xor 
can he hate sin till it become disagreeable to him; 
or sincerely seek the salvation of God till he feels 
he wants it, and knows its worth. 

The question therefore should rather be, whether 
any unrenewed person ever did, or can choose to 
love God, hate sin, and cordially embrace the gos- 
pel ? For, if none while in that state or condition 
ever did or can, make such a choice, a iciUingness 
in such a case is not supposable. 

If unconverted persons may love God, repent, 
and truly believe in Jesus, conversion would be 
needless so far as it relates to such well-disposed 
persons ; for true believing penitents shall be saved. 
And if so, such may be in heaven who never were 
born again, contrary to the express and solemn 
declarations of the Saviour, except a man be born 
again, he cannot see the kingdom of God ; except 
ye be converted and become as little children, ye 
20 



230 PRACTICAL DIFFICULTIES. 

shall not enter into the kingdom of heaven. John 
iii. 3, 5, 7 ; Matt, xviii. 3. 

And if unregenerate persons may love God, and 
obey the gospel, how are we to distinguish between 
those who are regenerated and those who are not ? 
If those who turn themselves, cannot be distin- 
guished from those whose hearts are turned by 
the Lord, the apostle's question to christian con- 
verts, Who maketh thee to differ? would be quite 
impertinent. 

We are taught by the unerring word, that there 
is a great likeness to, and as close a connexion be- 
tween men's voluntary actions and internal princi- 
ples, as between the nature of a tree and the kind 
of fruit it bears, or a fountain and its streams. 
Matt. vii. 16, 20; James iii. 11, 12. When a 
corrupt fountain sends forth pure streams; and 
thorns, brambles, and thistles, produce figs and 
grapes; then, and not before, may we expect a 
carnal man to choose spiritual things. 

But it may be replied, that as man is a free 
agent, he has power to choose what and when he 
thinks proper. 

That man is a free agent cannot be denied, con- 
sistently with his being accountable for his own 
actions. Man's free agency consisteth in a power 
or capacity to compare ideas and to give a pre- 
ference to what appears, all things considered, to 



NATURAL AND MORAL ABILITY. 231 

be roost agreeable to himself. Perfect freedom 
consisteth in a man's acting agreeably to his own 
inclination, without any compulsion or restraint. 
A man, therefore, being a free agent, will act 
agreeably to his own mind ; therefore free agency 
is a farther confirmation of man's moral inability. 
For, as Divine things are, in their very nature, 
disagreeable to the unrenewed sinner ; therefore, 
as a free agent he will, and cannot but choose the 
contrary, as being agreeable to the desires and 
bent of his soul. ' 

It is said, a 3Ian has a determining power over 
his own will, and, therefore, his will acts as he 
directs it, and consequently he is capable of making 
a commendable and virtuous choice :" this is the 
last resort of most sensible Armenians. 

It does not seem very intelligible to talk of a 
power over a power, resolving to resolve, or di- 
recting that by which a man is guided, and leading 
what he follows. However, granting all that can 
be desired, man's moral inability remains just 
as before stated. For supposing a man to direct 
his will what to choose, he is sure to direct it to 
choose that which he thinks is best, or what is 
most agreeable to himself. The choice, therefore, 
which he is supposed to direct his will to make, 
cannot possibly be in favor of true religion, while 
spiritual things are disagreeable to him j which 



232 PRACTICAL DIFFICULTIES. 

they will continue to be as long as his heart is 
unrenewed by grace. 

The first supposed act of his mind, by which 
the subsequent act of his will is directed, must 
be according to the light in which he views the 
objects to be chosen ; and while he does not view 
the glory and superlative excellence of Divine 
things, he cannot give a preference to them; for 
that would be preferring what he disesteems. And 
till he prefers them, he cannot order his will to 
choose them. 

Thus it appears that every wicked man is held 
by the cords of his sins. Prov. v. 22. He feedeth 
on ashes ; a deceived heart hath turned him aside, 
that he cannot deliver his soul, nor say, is there 
not a lie in my right hand ? Isa. xliv. 20. That this 
awful state of moral inability and death, is a blame- 
able condition, or a criminal defect, will appear 
from the following observations : 

1. It is voluntary and free. Men are not com- 
pelled to sin contrary to their inclinations; but 
the hearts of the sons of men are set in them to 
do evil. Eccles. viii. 11. Their language is, i( we 
have loved strangers, and after them will we go." 
" As for the word thou hast spoken to us from the 
Lord, we will not hearken unto thee." " Israel would 
have none of me." Ps. lxxxi. 11. "I called, but 
they gave me no answer ; all the day long have I 



NATURAL AND MORAL ABILITY. £33 

stretched out my hand to a disobedient and gain- 
saving people, (Eoni. x. 21. "which walk in a 
way that was not good, after their own thm .:".-;. * ? 
(Isa. lxv. 2.) which say unto God, depart from 
us ; and what can the Almighty do for them ? De- 
part from us, for we desire not the knowledge of 
thy ways. "What is the Almighty that we all 
serve him; and what profit should we have i 
pray unto him? Job xxii. 17; chap. xxi. 11. 14. 
"We v:Ul not have this man to reign over us. v 
The result of their consultation against the Lord, 
and his anointed, is, u Let us break their bands 
asunder and cast away their cords from us/' Psa. 
ii. 3. 

Now if men are accountable for any of their 
actions, they must be so for those which ar: 
untary. Involuntary acts are not criminal; they 
do not discover a bad disposition. A good man 
(like Peter) may be bound by violent hands, and 
carried whither he would not. In that case it is 
not his fault, though he be found in company 
with men of the most abandoned characters, bein* 
there contrary to his choice or inclination. A 
gracious person may be delirious, or in convulsions, 
and when so, may injure himself or his friends ; 
as such frequently discover the greatest antipathy 
to those whom they most highly esteemed when in 
their right minds. Yet such actions are never 



20 



* 



234 PRACTICAL DIFFICULTIES. 

deemed criminal, because they are not considered 
as effects of a bad disposition, but as proceeding 
from disorders in the animal frame. Acts of a 
nature much less violent and injurious, are ac- 
counted punishable when there is evidence they are 
entirely voluntary and free, or arise from a bad 
design. 

Involuntary actions may occasion much grief 
when reflected upon ; but a person cannot be said 
to repent of them, any more than a man can re- 
pent because he has not a proper perspiration or a 
regular pulse. Praise and blame, rewards and 
punishments, are only connected with those actions 
which are the fruit of volition. Therefore no man 
will be punished further than he is sinful, and no 
action can be deemed sinful which is not the effect 
of choice. 

Nor is any man praiseworthy, whatever good 
may result to others, from his conduct, if it ap- 
pears that what he did was the effect of compul- 
sion, or with an ill design. Mordecai was not 
under any real obligation to Haman,' though he 
was by him arrayed in royal apparel, and brought 
through the city on horseback, who likewise pro- 
claimed before him, " Thus shall it he done unto 
the man whom the Icing delighteth to honor V y 
because what he did was contrary to his inclina- 
tion or choice, being compelled through fear of 



NATURAL AND MORAL ABILITY. 235 

the king's displeasure. Nor were Joseph's brethren 
commendable, though they were instruments of 
his advancement in Egypt; because, though they 
sent him thither, they meant it for evil. The 
devil's testimony in favor of Christ's filial relation 
to God did not entitle him to commendation as 
Peter's did, though equally true, full, and explicit, 
because Peter's confession was voluntary, and his 
intention good. He meant thereby to honor his 
Lord; but Satan's acknowledgment was either the 
effect of constraint, or done with a design to sink 
the Saviour's reputation. Luke iv. 41. 

Hence it appears, that the criminal conduct 
of creatures is the effect of their choice; sinful 
actions are voluntary and free. Therefore no man 
will be found more sinful than he chose to be ; 
and if any actions are punishable or commendable, 
it must be those which were voluntary ; and con- 
sequently the strength of a propensity to evil, or a 
moral inability to do good, cannot be pleaded in 
favor of sinners, or as an extenuation of guilt. 

2. Every apology in favor of delinquents, 
founded on moral inability, is not only absolutely 
inadmissible, according to every rule of equity, 
but has a direct tendency to confirm the charge 
of culpability, and to rivet the fetters of guilt. 
Men are naturally disposed to cover their trans- 
gressions, as Adam ; and fix the charge of blame 



236 PRACTICAL DIFFICULTIES. 

elsewhere; and through confounding or blending 
the idea of what is moral, with what is natural, 
they endeavour to keep their consciences easy in 
sin, from such-like excuses as the following : 

" If men's propensity to evil be such as that 
they cannot love and obey God without being 
created anew in Christ Jesus, they are rather the 
objects of pity than of blame ; therefore we ought 
not to be condemned for what we cannot help/' 

To make this soothing inference consistent, 
these words ought to be added ; i. e. if we would. 
Then it would be a good plea in favor of involun- 
tary actions, or natural inability ; for none are 
condemned for not doing what they could not pos- 
sibly perform if they would. But as it respects 
moral inability, it is just the reverse ; for the pre- 
valency of inclination, or strength of propensity 
to good or evil, is the very thing from whence 
degrees in each proceed, and are inferred. 

Moral evil is that which God naturally and 
necessarily hates, and voluntarily abhors. His 
propensity to purity is infinite and invariable. He 
therefore takes no pleasure in our obedience to his 
own appointments when performed in a sinful 
manner j he said to backslidden Israel, " Incense 
is an abomination to me ; the new moons and sab- 
baths, the calling of assemblies, I cannot away 
with; it is iniquity, even the solemn meeting; 



NATURAL AND MORAL ABILITY. 237 

your new moons and your appointed feasts my 
soul hateth ; they are a trouble to me, I am weary 
to bear them." Isa. i. 13, 14. 

Xo man of common sense will infer that, 
because Jehovah has an infinite propensity to 
purity, and cannot but hate sin, therefore he is 
not glorious in holiness ; or that because he can- 
not lie, cannot deny himself, therefore there is no' 
need to praise his truth. TTho, then, with the 
least regard to, or possessing any share of reason, 
truth, and decency, can thus plead, I am not 
very bad, because I have a very great and con- 
stant aversion to what is good. 

If an intense love to sin, and hatred to holiness, 
constitute freedom from blame ; those who are the 
greatest enemies to God and all righteousness, or 
most evidently belong to the children of the devil, 
are the least liable to punishment. 

If disinclination to duty frees a person from 
obligation to obedience, a slothful servant would 
have an unanswerable argument in favor of his 
conduct; for he might say, (and no doubt could 
give a sufficient proof if necessary,) that he never 
loved work in his life, that he always had an 
aversion to hard labor, and cannot yet be recon- 
ciled to it, being contrary to his inclination ; and 
that to which he always found, as far as he can 
remember, an inward fixed reluctance. He might 



238 PRACTICAL DIFFICULTIES. 

add. Sir, when I find work agreeable to me, I will 
attend to it : but till then, you cannot be so un- 
reasonable as to blame me, seeing we are taught 
to consider that, even in matters of religion, no- 
thing is duty further than there is a corresponding 
disposition. I love to look on, whilst others labor, 
and I hope you will allow me, without offence, to 
act according to my natural inclination. The 
haughty servant might likewise say, You will 
allow me, I hope sir, to do as I please, for I never 
did love control; I was always of an ambitious 
temper, and have even now a strong inclination 
and intense desire after honor and authority. I 
wish you would, and therefore I cannot but hope 
you will, consider yourself, in future, as under my 
direction. 

Must the notorious thief be acquitted, because 
he has been long under the power of a strong 
inclination to injure his neighbors? or the mur- 
derer be deemed less guilty, because of his cruel 
disposition ? Were such a principle allowed, mo- 
ral government would be overturned; every one 
might do as he pleases without liability to punish- 
ment, especially those of the vilest dispositions. 
And if so, perhaps none would deserve less 
punishment than the devil. 

But it may be said, " Our aversion to God has 
been transmitted to us from our first parents ; and 



NATURAL AND MORAL ABILITY. 239 

being born so, therefore we hope favor will be shown, 
as our personal guilt is thereby diminished." 

Were pity pleaded for, on account of natural in- 
ability, or a natural defect and affliction, attending 
either our mental or bodily powers, the reasonable- 
ness of the plea would readily be granted. But 
sin is a moral defect, and cannot be committed con- 
trary to consent, or without a criminal inclination. 
The above extenuating plea is only a false gloss. 
It is as if a person should say, when indicted for 
high treason, " I am, it is true, a traitor, but I 
hope it will be considered as an extenuation of my 
crime, that I am the offspring and seed of evil 
doers \ my family in all their respective genera- 
tions have been rebels against their sovereign. I 
have, therefore, only acted as have my progenitors. 
I hope I shall be favorably dealt with, as my dis- 
loyalty is a family disposition. Besides, what I 
have done, arose from a rooted enmity in my heart 
to the government ; for which I ought not to be 
censured, as my ancestors always discovered, as I 
have done, an inclination to overturn the constitu- 
tion; and if possible to dethrone the sovereign, and 
bring him and all his children and subjects into 
perpetual contempt. 3Ioreover, as my temper and 
disposition are such, I cannot submit to his autho- 
rity, nor be beholden to his clemency; having a 
rivetted aversion in my heart to what he is, has, 



240 PRACTICAL DIFFICULTIES. 

does, and says. If, therefore, my own enmity, or 
my father's, against the sovereign and his subjects 
have any influence to exculpate or diminish the 
charge of guilt, which doubtless ought to be 
allowed in my favor, I hope, according to the law 
of equity, my punishment (if any be justly in- 
flicted) will be very small." 

If it would be an affront to common sense, and 
contrary to every rule of equity amongst men, to 
plead an exemption from punishment, on account 
of the delinquent's vile disposition, or that of his 
ancestors, how awful then is the deception of those 
who apprehend that they cannot be treated as 
criminals, because of moral inability, or the bad- 
ness of their hearts. 

Besides, if the vileness of men's hearts, or their 
abominable dispositions, free them from blame, or 
secure them from punishment, they cannot account 
them to be bad hearts, seeing their present peace 
and future hope depend upon them. They are not, 
it seems, injurious hearts, but extremely beneficial, 
providing they be but sufficiently vile. Such per- 
sons would not know how to go on in religion as 
they do — they could not sin without sorrow, hope 
without holiness, believe without evidence, and 
rejoice in a thing of nought ; but through the help 
of a bad heart. They do not think them deceitful 
above all things, and desperately wicked, and that 



NATURAL AND MORAL ABILITY. 241 

for the badness of them they are accountable to 
God. They consider their base hearts, and vile 
dispositions, as their best friends, which justify and 
sanctify their omissions of duty, and commission 
of sins. 

The gospel libertine, yea, the whole tribe of 
indolent, light, and trifling professors, seem to con- 
sider and use what they call their bad heart, as a 
dark room, or concealed warehouse, where they 
hope to hide their crimes, which, as fast as com- 
mitted, are removed thither in expectation of never 
being found, or exposed to view, being secured by 
the lock of strong delusion under the care of car- 
nal confidence, who carries the key of presumption, 
and is lord of all the lumber ! 

How very different are the declarations of God, 
who says, "The sacrifice of the wicked is abomina- 
tion, Tiov: much more , when he bringeth it with 
a wicked niind?" Prov. xxi. 27. " He hath said 
in his heart, God hath forgotten \ he hideth his 
face; he will never see it. Thou wilt not require 
it." See Psalm x. 11—15. " These things hast 
thou done, and I kept silence; thou thoughtest 
that I was altogether such a one as thyself; but I 
will reprove thee, and set them in order before 
thine eyes." Psalm 1. 21. "Yea, also the heart of 
the sons of men is full of evil, and madness is in 
their heart, while they live, and after that they go 
21 



242 PRACTICAL DIFFICULTIES. 

to the dead." — "But know thou that for all these 
things God will bring thee into judgment." 

To conclude, 

It is hoped the above remarks may, through a 
Divine blessing, help entangled christians, respect- 
ing the following important particulars : 

1. To behold and admire the equity of Jehovah 7 s 
government, in requiring nothing above the capa- 
city, or natural ability, of his creatures; and yet 
continuing the equitable demand of perfect obedi- 
ence, and not altering his law in the least, to suit 
the base dispositions of his rebellious subjects; 
which would have destroyed every idea of authority, 
and sunk the reputation of God. 

2. The necessity of the almighty operations of 
the Holy Spirit, in changing the bias and disposi- 
tions of men, by regenerating or creating them 
anew in Christ Jesus, and working in them to will 
and to do of his own good pleasure. For till the 
sinner's disposition be changed, till he be born 
again, and become a new creature, he can have 
no true love to God, no spiritual delight in his law, 
no approving views of Christ and his gospel. Yet 
the change produced does not destroy the natural 
freedom of the human will ; but man acts differently 
from choice to what he did before. 

3. By the distinction between natural and moral 
ability, sovereign grace is not only defensible 



NATURAL AND MORAL ABILITY. 243 

against every objection, but appears infinitely great 
and absolutely free. In every respect it is truly 
wonderful, because those who are saved were not 
only miserable, bat inexcusably criminal, and as 
such under the sentence of eternal death, from 
which there could not have been the least hope of 
deliverance had not grace provided relief. If the 
several parts of the great salvation be surveyed, 
even from its rise to its final consummation, it will 
appear entirely of pure grace, infinite, unmerited 
compassion, and astonishing mercy, which could 
not be the case if moral death was not a blameable 
state. 

Those who want to see the subject of grace 
treated in a masterly manner, and set in a clear 
convincing light, should peruse a book, entitled 
The Reign of Grace, by Rev.' A. Booth, London.* 

4. By observing this distinction, Scriptural ex- 
hortations to repentance and faith, appear quite 
consistent, which could never be defended if crim- 
inality arose from natural, and not moral inability. 

In that case it would be equally as ridiculous to 
call sinners to repentance, as to exhort a blind man 
to repent of his continuance in darkness, and never 
behold the surrounding beauties of creation 5 and 
no less absurd than to attempt to convince the dead 

* This excellent work is published by the American Baptist 
Publication Society. 



244 PRACTICAL DIFFICULTIES. 

of the crime of indolence, for lying in the grave. 
While sin is viewed as consisting in a natural de- 
fect, or a deficiency in the natural powers, penitence 
can never appear reasonable. For a man to pre- 
tend to repent, when at the same time he considers 
his fault to lie in a defect which he cannot possibly 
help if he would, is like a deaf man considering 
himself criminal because he did not hear to-day, 
and resolving not to be guilty of the like sin to- 
morrow. Indeed it seems to suppose, or require, 
a very great defect in a man's understanding, to 
be able to conclude, that such a repentance is what 
the Scripture recommends, and the godly possess. 

5. The doctrine of natural and moral ability is 
calculated to afford much encouragement to seeking 
souls, and to comfort those who are really devoted 
to Christ. For as none can come unto him but 
such whom the Father draws, therefore spiritual 
desires after Jesus, and delight in religion, are evi- 
dences of a gracious change, holy dispensations, or 
a new heart. 

You whose gifts are small, and natural powers 
weak, be not distressed, for grace is much superior 
to the best abilities. Therefore, rejoice, that the 
Lord hath shown you the more excellent way. 
Who hath despised the day of small things ? The 
profane world and proud professors may ; but God 



NATURAL AND MORAL ABILITY. 245 

will not. Those who love the Saviour, to whom 
his person, blood, and obedience, are precious, and 
his ways pleasant, and whose desire is to walk 
humbly with God in the paths of purity, though 
they frequently stumble, and are discouraged, shall 
not utterly be cast down; (Ps. xxxvii. 24;) but 
shall hold on in their way, and grow stronger and 
stronger; Job xvii. 9. u They shall obtain joy 
and gladness, and sorrow and sighing shall flee 
away." Isa. xxxv. 8, 10. Those who are not able 
to plead on God's behalf, but love to think upon 
his name, are precious in his sight. They shall 
be mine, saith the Lord, in that day when I make 
up my jewels. Mai. iii. 16, 17. 

6. The strong believer, however enriched with 
gifts and grace, should be led to various humbling 
and profitable considerations. However great his 
natural abilities are, he is as much under a perpet- 
ual necessity to look to, and rely upon the Lord, 
for gracious influences, as those of the weakest 
capacity ; for a person may possess strong mental 
powers and be morally weak. Grace may be lan- 
guid and low, where natural gifts are lively and 
strong. 

"While the christian is subject to sin, and a pro- 
pensity to sin is felt, he will see the necessity of 
perpetual watchfulness, repentance, and prayer, and 
21* 



246 PRACTICAL DIFFICULTIES. 

often cry, with holy Paul,- wretched man that 1 
am ! For though he is not under the sole domi- 
nion of sin, yet he feels and laments a criminal 
backwardness to good, and a proneness to evil. So 
that when he would do good, evil is present with 
him. He is the subject of two opposite disposi- 
tions, and therefore cannot do the things that he 
would. His resolutions are feeble, and his comforts 
fluctuate, because his affections are unstable, being 
sanctified but in part. Sometimes he mounts to 
heaven, and seems fixed on things above, but anon 
he drops down to earth and sense ; and then he 
complains, and prays as David did, saying, " My 
soul cleaveth to the dust, quicken thou me" He 
feels assured, that without Christ he can do no- 
thing ; yet he does not consider this as an excuse 
for the neglect of duty or the commission of sin. 
He does not bless himself that he has a bad heart, 
where he may safely deposit his iniquities, and thus 
keep his conscience calm. 

But the sin of his heart is the sorrow of his soul, 
and his perpetual plague. It is the object of his 
hatred, and the subject of his secret and unfeigned 
lamentation : because he is taught to regard moral 
defects as inexcusable faults. 

He longs for heaven, because it is a place of 
purity, where he shall be free from sin as well as 



NATURAL AND MORAL ABILITY. 247 

from sorrow. While in the body, he considers 
himself neither where nor as he would be j there- 
fore his desire is to depart and be with Christ, 
which is far better. 

• And as he v:hich testifieth these things saith, 
Surely I come quickly: his heart replies, a AMEN, 
EVEN SO COME, L.ORD JESUS." 



THE END. 



INDEX. 



Absolute need of Christ, 159. 
Adam, our Covenant head, 218. 
Adoption, 80. 
as an act of sovereignty, ST. 

includes our bodies, 89. 

Afflictive providences, 169. 
Antinomian error, 199. 
Appropriating faith, 119. 
Atonement, 92. 

vicarious, 96. 

condensed view of, 97. 

Awful condition of natural men, 226. 

Belief of our interest in Christ, 124. 
Belief without evidence, 135. 
Birth, spiritual, evidences of, 140. 
Blame not to be thrown on God, 215. 

Ceremonial law fulfilled in Christ, 197. 
Christ's inferiority to the father, 2d. 

two distinct natures, 26. 

inferior in office, not in nature, 27. 

pre-existence, 32. 

Christ, the Creator, 35. 

had a real body, 38. 

Consciousness of sin, 102. 

Connexion between repentance and faith, 121. 
Consistency of scripture exhortations, 243. 
Creatures no power over their lives, 96. 

Death of Christ compatible with his Divinity, 111. 

Death different from annihilation, 112. 

Deity of Christ, 25. 

Deliverance, what it consists in, 166. 

Determined adherence to Christ, 189. 

Determining power of the will, 2ol. 

(249) 



250 INDEX. 

Doctrinal difficulties, 25. 
Doctrines erroneously viewed, 153. 
Duties do not exceed natural ability, 224. 

Efficacious grace, 156. 
Efficacy of the atonement, 106. 
Election, 55-158. 

to be made sure, 56. 

in what it consists, 57. 

— — not contrary to God's moral character, 69. 

condensed view of the doctrine, 70. 

Enmity of the world, 187. 
Equity of Jehovah, 242. 
Experimental difficulties, 116. 

Faith, how necessary, 128. 
False confidence of some, 131. 
■ professors, 192. 

joy, 145. 

Fear of punishment, 102. 
Free agency of man, 230. 
Freedom of Divine grace, 242. 

God justly offended with man, 92. 
God's gift of his Son, 104. 

hatred of sin, 44. 

love not necessary, but free, 45. 

Good men not equally loved of God, 51. 
Gospel gives new motives for love, 214 
Great saints humble, 150. 

Hatred of sin, 48. 

Holy dispositions necessary, 142. 

Honest heart, what, 136. 

Imputation, 154. 
Inability to keep the law, 213. 
Incarnation of Christ, 39. 
Indwelling sin, 150. 
Internal piety necessary, 154. 

Joy sometimes deceptive, 144. 



INDEX. 251 

Kindness of Christ in abolishing ceremonies, 202. 

Law, the believer's rule of life, 192. 
justifies no man, 194. 

altogether approved by the believer, 208. 

not relaxed under the gospel, 211. 

Legal atonement, 99. 

Life not in our power, 96. 
Love of G-od not voluntary, 46. 

Man justly deserves punishment, 93. 

averse to God's way of salvation, 9-4. 

Man's inability, 198. 

free agency, 230. 

Manner of remembering scripture often deceptive, 147. 

Marks of true piety, 135. 

Merit of Christ's death, absolute, 106. 

Moral ability and inability, 220. 

Natural as distinguished from sovereign love, 53. 

Natural inability not a crime, 221. 

Nature of free agency, 230. 

Necessity of renewing grace, 242. ^ 

Neglect of gospel ordinances, 202. 

No legal obedience sufficient, 210. 



Opposition to God, 54. 

Pardon required atonement, 104. 

and repentance naturally connected, 209. 

Particular redemption, 166. 

Person, the use of the term, 30. 
Plague of the heart, 151. 
Positive institutions, 196. 
Pre-existence of Christ's human soul. 33. 
Providences not contrary to promises, 169. 

Repentance precedes remission, 121. 
Reproach to be expected, 187. 
Reprobation not the opposite of election, 64. 

i3 the opposite of approbation, 65. 

Riches of Divine grace, 242. 

Rule of the believers life, 195. 



252 INDEX, 



Salvation the result of union to Christ, 80. 

Saving faith, what, 129. 

Sin and suffering inseparable, 105. 

Sonship of the believer, 89. 

Sovereign love, 43. 

Spiritual consolation, 143. 

Strong believers taught humility, 245. 

Substitution of Christ, 96. 

Time of our conversion, 139. 
Title not produced by capacity, 155. 
Transcendent glory of the truth, 137. 
Trust in Christ, what, 132. 
Trying providences useful, 172. 

Unconverted persons should pray, 117. 
Undone sinners may approach Christ, 125. 
Union to Christ threefold, 73. 
Unity of the Divine essence, 29. 

Visible union to Christ, 73. 

Vital union to Christ, 75. 

Virtual union to Christ, 81. 

Voluntary actions rise from principles, 230. 



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